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    Welcome to Exploring the Sacred, Ancient Path in the Original Words of the Buddha (Exploring the Path or ETP). This course represents a collection of Pāli lessons that are brought to life in bite-sized sections with custom glossaries that allow a new student of the language to quickly delve into some of the most valuable of the Buddha’s teachings right from the beginning of the course.

    View an outline of the course.

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    The approach to learning is one driven by the student’s desire to understand the meaening of the underlying content. Rather than approaching the Pāli language with a list of vocabulary and linguistic rules, the lessons use custom glossaries to ease the student into more complex learning tasks. The learning then comes from familiarity rather than memorization. The course aims to keep the student motivated through the unfolding of these ancient texts; learning of the language becomes a natural by-product of the process.

    This course aspires to instigate gratitude and faith by presenting suttas that show the rare opportunity and good fortune to encounter such a path (Chapter One); a path which is the same for one and all (Chapter Two); proceeding from general statements into detailed expositions of the respective eight components of the Noble Eightfold Path (Chapter Three); describing the correct practice of dāna and mettā (Chapter Four); and finally following the tradition of numerical order by portraying those important topics in the last section (Chapter Five) which help the practitioner to move towards liberation.

    These lessons are expected to take a Pāli student between 20 to 45 minutes to complete. They are intended to be sufficient enough to keep the student engaged, but not so overwhelming that they can't be fit into an already busy schedule.

    Some weeks include longer passages than others; all of the lessons will include an Introduction, a Pāli section with audio followed by a customized glossary to help the student work through their own translation of the passage as well as a Pāli-English side-by-side section with audio. In addition, there are extensive footnotes that add valuable information regarding the Pāli words themselves, their usage elsewhere in the Tipiṭaka, and other interesting items of note related to the passage or the sutta under study.

    There are also English translations available for each lesson. These translations aim to provide a word-for-word translation of the Pāli, so fluency may be sacrificed. Each lesson also provides other learning tools such as flash cards, activities, a test (available to even Guests) and a quiz (the quiz requires creating an account).

    Naturally one may work at one's own pace and there is no necessity to follow the schedule in which they are posted. Although it is intended that certain repetitions will support the progress of learning the ancient language of Pāli, one may also work at random or simply enjoy the English translations without going into the Pāli.

    We welcome you to the course and hope that you find great benefit from what these suttas offer.

    Note: To enter in the special Pāli characters using your computer keyboard, you'll need to download and install the Pāli Keyboard or visit tipitaka.org for more details and updates.


  • CHAPTER 1 - 1.1: So Fortunate Who Encounters

    Lesson 1.1.0 Bahujanahitasuttaṃ - For the Benefit of Many

    This sutta describes the three kinds of individuals that arise in the world and further describes the qualities of the Buddha and the Dhamma. The introduction throws light on the history of the Itivuttakapāḷi, which came from an oral report of the female slave of Queen Sāmāvatī, named Khujjhuttarā, who after she listened to a discourse by the Buddha completely changed from a dishonest person into an honest one. Likewise, a short description is given about when the Buddha, in his previous existence as Samaṇa Sumedha, expressed his aspiration at the feet of Buddha Dīpaṅkara to become a sammāsambuddha himself.

  • 1.2: Dullabho - So Rare!

    Lesson 1.2.0 Dullabho - So Rare!

    For this lesson texts were chosen from the Dhammapada where the Buddha indicates how difficult and so rare (dullabho) are the occasions where one may encounter the teaching of the Enlightened One, whether having the opportunity to listen to the precious Dhamma (saddhammassavana) or really walking the path.

  • 1.2.1

    Lesson 1.2.1 Ekapuggalavaggo - The One Person

    The Ekapuggalavaggo describes the different aspects of the rare arising of a tathāgata, who is an arahant, a fully enlightened being by his own account, a Sammāsambuddha. The Introduction highlights the respective qualities of the Buddha, which are used as an inspirational reminder (buddhānussati) when paying respect or as stirring encouragement in one’s own practice of meditation.

  • 1.2.2

    Lesson 1.2.2 Puggalavaggo - The Two Rare Individuals

    Puggalavaggo presents some additional details about the two individuals who arise ‘for the sake and benefit of the well-being of many folk, and not for any other reason’. These two individuals are a tathāgata and a rājā cakkavattī (a wheel turning monarch), a ruler or an administrative government, that reigns for the welfare of its citizens. The Introduction highlights some of the guiding principles of such a king and also refers to the great example of King Asoka.

  • 1.2.3

    Lesson 1.2.3 Dullabhasuttaṃ - Difficult to Encounter

    Dullabhasuttaṃ refers to the three individuals that are rare to encounter in this world. The Introduction highlights one of these three individuals to whom S.N. Goenka refers to in his Day 10 discourse: a meditator who develops the rare qualities of gratitude and noblesse oblige: kataññū katavedī puggalo.

  • 1.2.4

    Lesson 1.2.4 Pātubhāvasuttaṃ - Rare Manifestations

    This lesson continues the theme of the scarcity and rarity of fortunate opportunities to encounter the Noble Eightfold Path — as presented by the Buddha — to foster the qualities of gratitude (kataññū katavedī). While the previous sutta (1.2.3 ‘Dullabhasutta - Difficult to Encounter’) highlighted the occurrence of three rare individuals to be encountered in this world, the Pātubhāvasutta now points to six seemingly normal, but actually exceptional manifestations, one of which is the desire to do wholesome things (kusale dhamme chando). May one, by reading this sutta, develop gratitude and such a wholesome wish!

  • 1.2.5

    Lesson 1.2.5 Brahmajālasuttavaṇṇanā - So Rare!

    The following lesson is a short selection from the Brahmajālasuttavaṇṇanā, the commentary on the Brahmajālasutta (the very first sutta in the Dīghanikāya). It describes a situation where the Buddha, after having performed his daily routine in the morning, addressed the monks with words well known by a serious meditator, and quoted by S. N. Goenka: “… dullabho buddhuppādo lokasmiṃ dullabho manussattapaṭilābho, dullabhā sampatti dullabhā pabbajjā, dullabhaṃ saddhammassavanan”ti.

  • 1.2.6

    Lesson 1.2.6 Dutiyachiggaḷayugasuttaṃ - The Second Simile of the Turtle

    One of the intentions of this course is to present suttas that are referred to by S.N. Goenka in his discourses. ‘The Second Simile of the Turtle’ portrays the image of a blind turtle that dives underwater on one side of an enormous ocean. How rare would it be that this very turtle raises its head – by coming above the surface of the water once every hundred years – through a yoke with a single hole that floats on the other side of an enormous ocean? According to the Buddha, it is as unlikely as a being obtaining a human birth and encountering, or even practicing, the Dhamma as taught by the Tathāgata. This lesson seeks to inspire the readers to deepen their practice with deep gratitude for such an exceptional opportunity!

  • 1.3: Appakā te manussesu - So Few Out of Many Humans

    Lesson 1.3.0 Appakā te manussesu - So Few Out of Many Humans

    The inspiring verses that start with appakā te manussesu (so few out of many humans) denote the concept of the collected texts that point once more, not only to the exceptional opportunity of being able to walk the path as bestowed to us by the Buddha, but that this offer is only accepted by a few whose qualities (pāramī) have ripened. The following Introductions will also highlight the disinclination of the Enlightened One to teach the Dhamma after his enlightenment. Though due to the efforts of Brahma Sahampati, the reluctant Buddha was convinced to commit himself to serving those among the beings, whose eyes were only covered with little dust.

  • 1.3.1

    Lesson 1.3.1 Saṅgāravasuttaṃ - The Questions of Saṅgāravo

    Saṅgārava was a curious and devoted Brāhmin who regularly placed his questions before the Buddha. In the current lesson he asks what would lead a being to the other shore: the pārimaṃ tīraṃ. The Buddha answers that the Noble Eightfold Path is the means to go beyond and not remain on the ‘hither shore’ (orimaṃ tīraṃ). Saṅgārava was a member of the Brāhmin caste — who felt themselves superior to the other casts — which is indicated in his addressing the Buddha as bho. The Buddha makes it clear that there cannot be any supremacy in regards to the membership of any sect; it is solely the actions of wholesomeness and the development in Dhamma that makes one superior.

  • 1.3.2

    Lesson 1.3.2 Orimatīrasuttam - The Hither and the Farther Shore

    The Orimatīrasutta presents another angle to the the previous lesson about beings who want to reach the ‘other shore’ and the necessary actions to do so. The sutta also introduces the shortcut … pe … (an abbreviation of peyyāla meaning ‘repetition, phrase, succession, formula’), which is often used in today’s digital and printed versions of the Tipiṭaka. The Introduction further pursues the request of Brahma Sahampati, the ruler of the Brahma worlds, to the Buddha to teach the Dhamma. The Buddha first declined but finally agreed after surveying the world of beings and their capacity to learn the sublime Dhamma. He perceived beings whose mental capacities were only slightly covered by dust: …bhagavā … viditvā satte apparajakkhe … tikkhindriye …. It is due to the efforts of Brahma Sahampati that the Dhamma is still available even today!

  • 1.3.3

    Lesson 1.3.3 Pāraṅgamasuttaṃ - The Going Beyond

    This short and simple Pāraṅgamasutta, along with its Introduction, tries to foster recognition of the concept of appakā te manussesu… and invites the reader to recollect the constituents of the ariyo aṭṭhaṅgiko maggo as highlighted in the previous two lessons. In addition, the common abbreviation sāvatthinidānaṃ is explained, as a first reference to the Milindapañhapāḷi, elucidating why it was a requirement for Brahma Sahampati (as related in the previous lesson) to request the Buddha to teach the Dhamma before he finally agreed to disseminate it. This necessity is a regular procedure with all the Buddhas because two causes must be fulfilled: one is internal ajjhatika nidāna and the other is external bāhira nidāna. Take the lesson to find out more!

  • 1.3.4

    Lesson 1.3.4 Catutthavaggo - The Few and the Many

    This Catutthavaggo lesson once more accentuates the rarity of those exceptionally few beings (appakā te sattā) that are born as humans and encounter the teaching of the Buddha. Providing full awareness of such facts, the similes and allegories presented in the Catutthavaggo may further stir motivation in us to make use of this rare opportunity! The Introduction further dwells on the following double-edged question that King Milinda placed before the wise Venerable Nāgasena: “The Tathāgata worked for four asaṅkhyeyye and a hundred thousand kappā to realise omniscient wisdom to take a great number of beings safely across the shore. But on the other hand, you say that after having realised omniscient wisdom he was reluctant to teach Dhamma. Either the one or the other must be false, not both can be true. …’ Find the answer here!

  • 1.3.5

    Lesson 1.3.5 Maṇḍūkadevaputtavimānavatthu - The Frog Transforms into a Deva

    The Maṇḍūkadevaputtavimānavatthu is a lovely narrative about a frog, Maṇḍūka, who left his water abode with the strong desire to listen to the Dhamma (saddhammassavanaṃ) and while listening to the Dhamma was killed. As this very desire gave him immediate rebirth in the tāvatiṃsā-devā world, he reappeared on that very spot in his new form not missing a single word of the Buddha’s discourse. This story, like others of beings and their deeds who gain birth in higher or lower worlds, are collected in the Vimānavatthu or the Petavatthu. Complying with the request of Brahmā Sahampati after the he surveyed the world, the Buddha uttered the following renowned stanza and thus made the Noble Path not only available (saddhammassavanaṃ) but also possible to pursue: Apārutā tesaṃ amatassa dvārā; ye sotavanto pamuñcantu saddhaṃ … (Now the door of the deathless is opened; Open for those to hear, let them dissolve their faith …).


  • 1.3.6

    Lesson 1.3.6 Tamotamasuttaṃ - From Darkness or Brightness to Brightness or Darkness

    Every participant in the meditation courses taught by S.N. Goenka has heard a reference to this stirring Tamotamasuttaṃ. It is thanks to the dissemination of the teaching that everyone is offered the option to pick one’s own fate, independently from one’s starting point which is determined by past actions. Any current situation always allows and invites one to choose one’s destiny towards brightness and can be understood as the categories of tamo jotiparāyaṇo or joti jotiparāyaṇo. Surveying the world, the Buddha compared beings with lotus flowers (or water roses or white lotus flowers) that either remain under water, rise just to the water’s surface or rise above the surface and stand upright and untouched by the water. Similarly, there are people who realize the essence of the Dhamma immediately (ugghaṭitaññū), some who need a little explanation (vipañcitaññū), others who should be taught over an extended period to grasp the teaching (neyyo), while the pada paramo would gain a foothold in Dhamma during this present existence but gain full realization in further existences. Learn the tools for moving towards brightness as depicted in the Tamotamasuttaṃ.

  • 1.3.7

    Lesson 1.3.7 Hirīsuttaṃ - By Sense of Shame

    The verses contained in the Hirīsuttaṃ were a reply by the Buddha as to devatā who regularly visited him at night wanting guidance regarding certain riddles or questions. Such stanzas are collected in the first part of the Saṃyuttanikāyo called Sagāthāvaggo, in this lesson from the Nandanavaggo. Hirī means ‘shame, modesty, bashfulness’ and along with ottappa, meaning ‘dread, shrinking back from doing any wrong’; both represent two rare qualities highly applauded by the Buddha. The Introduction also relates a further incident where one devatā praises the pleasure park of the gods, nandanavana, as the highest bliss in the universe to be experienced. But another deva responds by calling him a ‘foolish one’ and uttering well known verses to any meditator: “Aniccā sabbasaṅkhārā, uppādavayadhammino; Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho.”

  • 1.3.8

    Lesson 1.3.8 Caṅkamasuttaṃ - Bound Together by Inclinations

    The Caṅkamasuttaṃ presents a large number of senior Theras whom the Buddha had attributed etadagga titles, i.e., being foremost in certain disciplines and qualities. Observing them walking up and down with their group of disciples, he expressed a solemn statement that an inherent disposition connects beings and makes them meet. Those disposed towards virtue and intent on performing wholesome actions connect together and associate with those disposed towards virtue and intent on performing wholesome actions and respectively do those with the opposite intention. This provides the wholesome base for long-standing friendships and empathy generally experienced by meditators walking on the path together whenever they meet again even after many years (kalyāṇamitta). The introduction further describes such a historical intimate friendship over the many lives of the Budha’s two chief disciples, the Venerable Sāriputta and the Venerable Mahā Moggallāna.

  • 1.3.9

    Lesson 1.3.9 Saṅghabhedasuttaṃ - The Schism in the Saṅgha

    Veḷuvane kalandakanivāpe near Rājagaha was a favourite place where the Buddha liked to dwell. It occurred near this park that the Buddha’s adversary and famous antagonist, Devadatta, approached Ānanda to announce a schism in the Saṅgha. The Saṅghabhedasutta presents this very situation and the expanded Introduction relates the history of this animosity towards the Buddha. Devadatta proves the accuracy of the Buddha’s statement in the previous lesson (1.3.8 Caṅkamasuttaṃ - Bound Together by Inclinations) that those having low inclination connect and associate with those having low inclination, intent on evil: ‘Hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti.’ It was here that the Enlightened One uttered this ‘exclamation of joy’ (udāna) which shows that the Saṅghabhedasutta is selected from Udānapāḷi.

  • 1.4: tena me samaṇā piyā - That Is Why the Samaṇās Are Dear to Me

    Lesson 1.4.0 Cūḷahatthipadopamasuttaṃ, part one – Saddhā, Confidence, Is the Necessary Base for Walking the Path

    Saddhā (confidence, devotion or faith) is the essential element and base for anyone to become attracted, interested and inspired to take more steps along the way. When saddhā progresses from devotional faith or intellectual confidence into what the meditation teacher S. N. Goenka calls ‘enlightened devotion’ then it creates the perfect foundation for every further step on the path, and matures as insight develops. This subchapter 1.4 therefore aims at providing suttas that portray examples of those who have grown in Dhamma and whose conduct and achievements provide inspiring encouragement. This lesson 1.4.0 Cūḷahatthipadopamasutta, translated as the ‘Shorter Simile of an Elephant’s Footprint’, has been chosen for the purpose of fostering saddhā. It originates as an exchange between the Brāhmiṇ Jāṇussoṇi and the wanderer Pilotika, after which the Brāhmiṇ Jāṇussoṇi visits the Buddha. Here the Buddha delivers the important advice not to draw false suppositions by just seeing a ‘footprint’ but to base one’s judgement only on direct experience rather than pure faith or analytical deduction. The Buddha then proceeds by describing the proper conduct and inspiring deportment of the members of the Saṅgha as presented in the current lesson.

  • 1.4.1

    Lesson 1.4.1 Rohinītherīgāthā, part one – That Is Why They Are So Dear to Me

    The Rohinītherīgāthā provides a selection of lovely verses from the collection of the Khuddakanikāya, which are called Theragāthāpāḷi and Therīgāthāpāḷi. Here a girl named Rohinī, who regularly supports the Bhikkhus, gets lectured by her father, a wealthy Brahmin of Vesālī filled with negative prejudices about monks. He presents his complaints about her generosity by using the interrogative pronoun kena: “Why are those Samaṇas so dear to you?” (Kena te samaṇā piyā?). Rohinī makes use of the opportunity to praise the good qualities and noble conduct of the monks by turning the interrogative into the demonstrative tena by reciting the incomparable qualities of the monks in verses. After every verse, she concludes with what gave rise to the title of this sub-chapter: “That is why those Samaṇas are so dear to me!” (Tena me samaṇā piyā!).

  • 1.4.2

    Lesson 1.4.2 Vandana: Esa Bhagavato sāvaka-saṅgho – Inspiration Gained through the Ariyan Disciples

    Vandana is the term used to pay respect and express veneration while recollecting the qualities of the one being honoured. The statement esa Bhagavato sāvaka-saṅgho (These [people] form the order of disciples of the Bhagavā) was the exact wording recommended by the Buddha at various occasions, and is here introduced in the Dhajaggasutta. It is said that a meditator can overcome fear, doubt and an accumulation of impediments by recollecting the inspiring qualities of the Saṅgha. One’s mind will leave greed, aversion and delusion behind while also developing deference, conquering anxiety, instigating faith and becoming filled with joy. The term refers to those enlightened beings that are also qualified as ‘those four pairs of men’ (yadidaṃ cattāri purisa-yugāni) which then add up to ‘eight kinds of individuals’ (aṭṭha-purisa-puggalā). The formula presented in this lesson provides the suggested wording when paying respect to the members of the Bhikkhusaṅgha and the commentarial explanations in the Introduction explain it in more detail.

  • 1.4.3

    Lesson 1.4.3 Dhajaggasuttaṃ – Verses for Protection

    The thrilling verses in this lesson are extracted from the Dhajaggasutta found in the Saṃyuttanikāyo. The Buddha relates a past battle between the Devas and the Asuras. He compares the distress that might arise during a fight with the complications that might arise during meditation, and encourages meditators to recollect the qualities of the Triple Gem whenever they find they are lacking in zeal. Such rousing ‘recollection’ is generally referred to as anussati. Recalling and comprehending such ‘spiritual’ attributes, in their deeper meanings, will enable a meditator to regain balance in order to conquer the arisen distress. The Introduction further highlights the importance of saddhā in the context of the five padhāniyaṅgā for the exertion of effort, as well as its significance in the development of the five ‘strengths’ (pañcimāni balāni) and the maturation of the five ‘dominating factors’ or ‘faculties’ (pañcimāni indriyāni).

  • 1.4.4

    Lesson 1.4.4 Sekhasuttaṃ – Seven Befitting Qualities of an Ariyan Disciple

    One time when the Buddha was dwelling among the Sakyans near Kapilavatthu at Nigrodha’s Park. The Sakyans had just built a new assembly hall and invited the Buddha to give a discourse to support them in their understanding of Dhamma. After he had spoken for some time, the Buddha asked the Venerable Ānanda to continue and highlight the important aspects for someone who wants to develop on the path as a trainee. The Venerable Ānanda explained the importance of establishing sīla, guarding one’s sense doors, eating moderately with awareness, developing the seven benefitting qualities and, finally, obtaining and dwelling in the four jhānas. The Venerable Ānanda then further elucidated the ‘seven benefitting qualities’ — also known as the seven saddhammā as presented in this selection — emphasising the importance of saddha as the first of these qualities.

  • 1.4.5

    Lesson 1.4.5 Araññasuttaṃ – Serene Dwelling in the Forest

    The short Araññasutta presents another question from a Devatā who addresses the Buddha in verses. Amazed she reports that in spite of their simple and moderate lives the appearance of the monks is so tranquil, and their semblance so serene. The Introduction provides the commentarial explanation about the meditation of the Bhikkhus and its effect once applied properly. It is the capacity and execution of paccuppannena yāpenti (living in the present moment) through ‘wakefulness, alertness, attention and constant thorough awareness’ that enables a meditator to dwell gratified in the present moment. Paccuppannena yāpenti, tena me samaṇā piyā. (Living in the present moment, that is why they are dear to me!)

  • 1.4.6

    Lesson 1.4.6 Cūḷagosiṅgasuttaṃ – Like Milk and Water Dwelling in Harmony

    The Cūḷagosiṅgasutta presents an occasion where the Buddha visits the Venerable Anuruddhā, the Venerable Nandiyo and the Venerable Kimilo who are staying at the the Sāla-tree forest near Gosiṅga. He enquires about their well-being, comfort and achievements. Their answers demonstrate inspiring conduct of mutual respect, solidarity and comradeship. This is expressed in the well-known and inspiring passage: samaggā sammodamānā avivadamānā khīrodakībhūtā aññamaññaṃ piyacakkhūhi sampassantā (dwelling in agreement, harmonious, without dispute like milk and water joined together and looking at each other with sympathy in the eyes).

  • 1.4.7

    Lesson 1.4.7 Ānāpānassatisuttaṃ, part one - Free from Prattle and Chatter Is This Assembly

    The Ānāpānassatisutta presents one of the most important texts for a meditator. Because of its length and complexity, it is divided in three parts and, according to the different emphasis, placed in three respective chapters. It contains not only a detailed description of how the practice of Ānāpāna should be applied (lesson 3.8.4 Ānāpānassatisuttaṃ cont.) but also how the perfection of Ānāpāna helps to realize the seven Factors of Enlightenment (lesson 3.7.9 Ānāpānassatisuttaṃ – Satta Bojjhaṅge). The selection chosen for this lesson highlights the qualities and achievements of the Bhikkhus — as extolled by the Buddha — additionally providing the historical background of the location of the monastery where these Bhikkhus assembled and where this sutta was delivered. May every meditator benefit from the profound practice of Ānāpāna.

  • 1.4.8

    Lesson 1.4.8 Karaṇīyamettasuttaṃ, part one – Pursuing One’s Own Good and the Well-being of Others

    The Karaṇīyamettasuttaṃ, also called Mettasuttaṃ, is one of the best known suttas and is used as a protective chanting (paritta) in many countries. The Buddha uttered this sutta to a group of five hundred Bhikkhus who had retired to a secluded place at the base of the Himalayan mountains for their meditation retreat during the monsoon. After some time, the forest-gods felt disturbed and started to frighten the Bhikkhus away. In spite of the strict rule for a Bhikkhu to remain at a chosen place during an entire rainy season, they returned irritated to the Buddha to ask him whether they could search for another location. The Buddha then admonished and advised them to return to the same place, and encouraged them to develop the practice of Mettā towards all beings as taught in this sutta. In this course, the Karaṇīyamettasuttaṃ is presented in its entirety in two different lessons, part one and part two. Each part’s Introduction will highlight the respective verses with part one focusing on the exemplary qualities of the Bhikkhus while part two illuminates the practice of Mettā.

  • 1.4.9

    Lesson 1.4.9 Ratanasuttaṃ – Taking Refuge in the Three Jewels: the Buddha, the Dhamma and the Saṅgha

    In today’s current world of new challenges in health, climate and peace the ancient Ratanasuttaṃ gains new actuality. Going back to a period when the previously profitable city of Vesāli was suffering from draught, scarcity of food, diseases and death, it describes a situation where the people of Vesāli invited the Buddha to visit them to help re-establish their moral and social principles by teaching them the Dhamma. Before entering the city, the Buddha asked Ānanda to proceed and recite the Ratanasuttaṃ. The verses make use of the absolute veracity of the supreme qualities of the Buddha, the Dhamma and the Saṅgha as ‘gems’ or ‘jewels’. The introduction to this lesson distinctively accentuates these qualities and refers extensively to the descriptions of the Aṭṭhakathā (commentaries) revealing how the Buddha, the Dhamma and the Saṅgha each portrays a precious jewel (ratanaṃ paṇītaṃ)! The expression of such saccavacana then indeed resulted in the well-being (etena saccena suvatthi hotu) of the inhabitants of Vesāli who henceforth upheld the Dhamma as advised in this sutta. The qualities of the triple gem expressed here will inspire people to enter upon the Ariyo Aṭṭhaṅgiko Maggo and enable all, who undertake the efforts to join on such a purifying journey, to gain and maintain inner calm in spite of all potential outside predicaments.

  • 1.4.10

    Lesson 1.4.10 Sāmaññaphalasuttaṃ – Pointing Out the Way to One Who Is Lost 

    The Sāmaññaphalasutta refers to King Ajātasattu who killed his father, Bimbisāra, to gain the kingdom of Magadha. After his patricide, Ajātasattu became remorseful, restless and not able to sleep, and in spite of his many visits to various learned ascetics to heed their advice, he couldn’t find mental calm. He finally couldn’t resist his desire to meet the Enlightened One and accepted the invitation of his physician, Jīvaka, to visit the Buddha. During the meeting, he asked the question that had troubled him for so long: “What are the visible fruits, here and now, for someone who has left the householders life?” In reply, the Buddha challenged Ajātasattu to report the previous advice that he already received, and finally, conveyed to him the benefits of a moral life: “The way to find mental peace and mental calm is to avoid any unwholesome acts of body, deed and word, and to perform wholesome ones as well as devoting oneself to the different states of meditation up to the attainment of final liberation.” Thrilled, Ajātasattu expressed his admiration for the Buddha’s deep insight and explanation then asked for refuge. He further confessed the sin of his patricide and asked for forgiveness. The Buddha then encouragingly articulated that to understand one’s transgression as transgression, to make amends according to the Dhamma and to accomplish restraint in the future would enable one real growth in the Dhamma!

  • CHAPTER 2 - 2.1: A Beneficial Path for One and All

    Lesson 2.1.0 Kutikasuttaṃ – Leaving Behind All Bondages

    The Kuṭikāsutta opens this second chapter which has been titled: Itthiyā vā purisena vā gahaṭṭhena vā pabbajitena vā sāmaññena vā brahmaññena vā brahmacariyena vā – A Beneficial Path for One and All. The, mostly shorter, selected texts in this chapter emphasise that the Buddha taught the same Dhamma for everyone, whether “female or male, a householder or someone that has left the householder’s life, any ascetic, recluse, a Brahman or anyone who leads the life of purity”. The aim of this collection of suttas is to instigate faith and to inspire a person to walk the Ariyo Aṭṭhaṅgiko Maggo which is the same for all.

  • 2.1.1

    Lesson 2.1.1 Kesamuttisuttaṃ, part one – Don’t Believe In Tradition, in Hearsay, in Teachers but Your Own Experience, Understanding What Is Unwholesome

    The Kesamuttisutta, divided into two parts, presents the renowned advice that the Buddha gave to the Kālāmā at the market town Kesamutta. The Buddha reveals to them that proper knowledge of what is harmful or wholesome can be gained only by realising the truth through one’s own experience, leaving aside all that is heard, learned through tradition, scriptures or teachers. Additionally, a short history of how the Dhamma was maintained up to the current period begins by referring to a contradiction that King Milinda asked his opposite, the Venerable Nāgasena. He quotes two conflicting statements of the Buddha, who at one time foretold that the teaching now was to remain only for the next five hundred years, but at another time said that Arahants would continue to inhabit the world as long as they lived perfectly.

  • 2.1.2

    Lesson 2.1.2 Kesamuttisuttaṃ, part two – Don’t Believe In Tradition, in Hearsay, in Teachers but Your Own Experience, Understanding What Is Wholesome

    After the Buddha had admonished the Kālāmas in the previous lesson, the Kesamuttisutta continues to exhibit the superb choice for human beings who are able to decide their own future. One who decides to uphold moral principles and live with wholesome ethics will benefit immensely. Thus a noble disciple lives a positive life permeating the world displaying goodwill and compassion. Assured in fourfold ways, one can be certain to lead a good life at ease without any remorse and to reappear in a good destiny and remain unconstrained by suffering.

  • 2.1.3

    Lesson 2.1.3 Abhiṇhapaccavekkhitabbaṭhānasuttaṃ – Born of One’s Own Kamma

    Independently whether one believes in the theory of kamma (i.e., in its effects or not), the Abhiṇhapaccavekkhitabbaṭhānasuta will introduce the reader to essential counsel the Buddha repeatedly gave on the possible effects of good and bad actions, on wholesome or unwholesome deeds (abhiṇha + paccavekkhitabba + ṭhāna — to repeatedly + put before one’s eyes, reflected upon + the ground, reason). Reflecting upon one’s intentions will result in improved positive conduct and well-being for oneself and others. The performance of kamma is nothing but the determined realisation and purposeful accomplishment of one’s positive or negative volition. Whether there may or may not be any negative results of actions, reflecting and acting in this way still helps a person to rest peacefully and live a good life.

  • 2.1.4

    Lesson 2.1.4 Paṭhama-asappurisasuttaṃ – About an Unworthy Person

    The Paṭhama-asappurisasuttaṃ, presents the ‘first discourse about a person who is unworthy’. One of the first important steps on the path is to pay attention to the company one keeps. In general, one's virtuous friends (kalyāṇamittā) encourage, guide and support with positive intentions. Kalyāṇamittā try to cultivate and establish a shared interest and determination to walk the Noble Eightfold Path as pointed out in this short selection. In the next lessons further repetitive, shorter suttas try to convey the same content in ample variations providing an opportunity to recite such important messages by heart. Additionally, the Introduction to this sutta (and those following) will shed some light on the history of the Dhamma after the Buddha’s passing away and the prophesy about its duration.

  • 2.1.5

    Lesson 2.1.5 Sevitabbasuttaṃ – What One Should Associate With

    This short Sevitabbasuttasutta points to ten ‘wrong and right states’ that a person should be engaged in (puggalo sevitabbo) or associate with or strongly avoid. Based on the Vinayapiṭake and the Mahāvaṃsapāḷi the Introduction to 2.1.5 refers to the historical accounts of the first Council of Dhamma (Paṭhamadhammasaṅgīti) which was inaugurated by the Venerable Mahā Kassapa who was determined to assure that the purity of the Dhamma and the discipline was maintained. Among the five-hundred fully enlightened Arahants who participated was to be the Venerable Ānanda who was praised for his competence and ability to repeat all the discourses of the Buddha from memory. As he had not yet reached the necessary state of an Arahant, Venerable Ānanda was requested to stir up all efforts meditating. Then at the last possible moment after much arduous effort but no results, intending to take rest, he finally reached the state of liberation! Thus the Paṭhamadhammasaṅgīti could begin on the second day of the second month of the rainy season after the Buddha’s final Parinibbāna.

  • 2.1.6

    Lesson 2.1.6 Cintīsuttaṃ – The Characteristics of Foolish and Wise People

    The Cintīsutta highlights characteristics and signs of ‘wise’ companions but also of those ‘foolish people’ whose association one should avoid. Based on the narrations found in Vinayapiṭaka and the Mahāvaṃsapāḷi, the Introduction describes how the regulations of the Vinaya were finalised under the custodianship of the Venerable Mahā Kassapa, who addressed the Venerable Upāli with all questions in regards to the guidelines of the ‘code of monastic discipline’. After Upāli had concluded, and all his expositions were repeated in conformity by all, Mahā Kassapa asked the Venerable Ānanda to take the seat in the expounder’s chair and having seated there (dhammāsane nisīditvā) the famous words Evaṃ me sutaṃ (‘Thus I heard’) came into existence. The Venerable Ānanda had been praised by the Buddha as foremost in ‘being learned, in maintaining a good memory’ (bahussutānaṃ, satimantānaṃ) and thus the entire Suttapiṭaka came into existence.

  • 2.1.7

    Lesson 2.1.7 Paṭhamapaṭipadāsuttaṃ – How to Walk the Path Correctly

    This short sutta invites recitation from memory by repeating terms from the previous texts. It also points to the importance of the paṭipadā as highlighted by the Buddha, who made it clear that without it there is no ‘cutting off the craving for existence’ (ucchinnā bhavataṇhā). The Introduction continues with the historical accounts of the first Dhammasaṅgīti, inaugurated by Mahā Kassapa along with five hundred Arahants participating who over the period of seven months accomplished a complete recounting of all the teachings and regulations of the Dhamma. The commentaries stress that it was this diligence that made it possible to prolong the Sāsana from 500 years to 5000, so that the Dhamma is available even today! Thus the Venerable Nāgasena could also clarify King Milinda’s dilemma about the statement the Buddha made after the inauguration of the female order under Mahāpajāpatī Gotamī, and why he also endorsed eight additional regulations (aṭṭhagarudhammā) for the nuns.

  • 2.1.8

    Lesson 2.1.8 Dutiyapaṭipadāsuttaṃ – Why One Ought to Walk the Path Correctly

    The Buddha explained that as long as the Four Noble Truths were not realised nor penetrated, beings would keep on rolling continuously in the circle of saṃsara. He asserted that even householders can reach the goal provided they follow the path correctly (as highlighted in this lesson, Dutiyapaṭipadāsutta, one more short text that invites recitation by heart). The Introduction continues by describing further historical accounts of the efforts undertaken to keep the pure Dhamma alive. It refers to the ‘ten points’ (dasa vatthūni), practices that included the acceptance of gold and silver that the monks from the Vajji clan living at Vesāli thought legitimate. A wandering Bhikkhu, the Arahant Thera Yasa, observed these developments and took pains to rectify them, but without success. Finally, after various discussions and assemblies, all these practices were decided not to be in line with the teaching of the Buddha; those Bhikkhus who inaugurated them, left the Saṅgha thus contributing to the first split. A second council lasting eight months was then held with seven hundred Elders participating to rectify the teaching, known as the Yasattherasangīti or the Sattasatīsaṅgīti.

  • 2.1.9

    Lesson 2.1.9 Paṭhamasāmaññasuttaṃ – About Being a Sāmañña and the Fruits Thereof

    The Paṭhamasāmaññasutta describes the ‘fruits of a sāmañña’, the different stages on the way to final liberation. These stages are differentiated by levels of purification through the elimination of fetters (saṃyojanānā). The historical accounts of how the Dhamma was maintained are continued in the introduction. After the second council two directions developed, one that came to be known as ‘That of the Theras’ (Theravāda) and one described as the Mahāsaṅgitas. After the Buddha's Parinibbāna during the time of King Asoka in the third century, these two divided into eighteen different groups, as described in the Mahāvaṃsapāḷi. Due to this confusing situation, the Bhikkhus no longer performed the ceremonies of Uposatha or Pavāraṇā. Because of this, the great King Asoka decided to support the Bhikkhus by rectifying the Dhamma through the inauguratation of the Third Council where all monks were questioned by the king himself with the Arahant Thera Moggaliputta Tissa confirming the replies. Thus sorting the Bhikkhus into those with Right View (vibhajjavādī) and those with False View (micchādiṭṭhike) provided the base for the Third Council held in 250 B.C.

  • 2.1.10

    Lesson 2.1.10 Dutiyasāmaññasuttaṃ – The Purpose of Being a Sāmañña

    Focusing on the purpose of recluseship, the brief Dutiyasāmaññasutta helps the meditator and Pali student to commit essential concepts to memory. The Introduction provides an overview of the noble mission of King Asoka who made it his duty, after the purity of the Saṅgha had been re-established, to send fourteen dhammadūtā to the neighbouring regions under the foresight and supervision of Thera Moggaliputta. It was then in Laṅka that a Fourth Council was held in Tambapaṇṇi, at which the entire Tipitaka was written down on palm leaves so the Dhamma could be maintained for the future.

  • 2.1.11

    Lesson 2.1.11 Paṭhamabrahmaññasuttaṃ & Dutiyabrahmaññasuttaṃ – About Being a Brahmañña and the Fruits Thereof & the Purpose of Being a Brahmañña

    Paṭhamabrahmaññasutta & Dutiyabrahmaññasutta, two more short suttas, are presented for the purpose of memorisation and recitation by filling in the missing terms. The continuance of the history, presented in the Introduction, now moves on to the time when Chinese travellers visited India and described the situation of the Dhamma during the 4th to 7th century CE. They were confronted with a vast array of spiritual divergences and variances of groups that presented themselves with a wide spectrum of names. A differentiation between Hinayāna and Mahāyāna had occurred, along with more yanas (once a description of the vehicle of Dhamma) that followed different practises. While the Buddha’s teaching seems to have disappeared from India (the country of its origin), due to the missionary efforts of King Asoka, the Dhamma was sustained in some of the neighbouring countries. It was in 1871 CE in Myanmar when a Fifth Council was arranged in Māndalay under the reign of King Mindon. This was soon followed by the last council to date, the Sixth Council or Chaṭṭha Saṅgāyana, which then printed the complete Tipiṭaka. With gratitude, the reader of these collections will remember all the dedicated efforts that made the suttas so easily available today for the benefit of all.

  • 2.1.12

    Lesson 2.1.12 Paṭhamabrahmacariyasuttaṃ & Dutiyabrahmacariyasuttaṃ – Leading a Holy Life and the Fruits Thereof & The Purpose of the Holy Life

    Verses from the Dhammapada open the Introduction to the Paṭhamabrahmacariyasutta and Dutiyabrahmacariyasutta thus offering a final challenge to the reader to fill in missing terms as was the custom with the oral tradition. Time and again the Buddha emphasised how to lead a holy life, its purpose and the fruits to be derived thereof. The Introductions to this Chapter Two, likewise, hope to express gratitude and stir the reader to appreciate the efforts of all those who preserved the Buddha’s teaching so that it is still available today. In the Introduction to this lesson, the meditation teacher S. N. Goenka describes how he encountered the Dhamma in its paṭipatti aspect through Vipassana meditation, eventually enabling him to teach it and spread it around the world.

  • 2.1.13

    Lesson 2.1.13 Arakasuttaṃ – Make the Best Use of this Short Life

    Araka was a spiritual teacher of old. He felt that even the seemingly long lifespan of those ancient times – 60,000 years – was far too short to come into the vicinity of Brahma, so he emphatically taught his followers the four brahmavihārā which would lead one forward. The Buddha referred to this incident and advised his disciples to make even greater efforts in this much shorter life to realize the Ariyo Aṭṭhaṅgiko Maggo. The Introduction concludes the historical account with a short reference to the late teachers who laid the base for the spread of Vipassana in the world: the Venerable Ledi Sayadaw, Saya Thetgyi, and Sayagyi U Ba Khin.

  • 2.1.14

    Lesson 2.1.14 Yo ca vassasataṃ jive – And One Who Lives a Hundred Years

    Six delightful verses from the Dhammapada rouse a person to make best and perfect use of one’s short life. Making best and perfect use means to implement the Buddha’s teaching in all daily activities by rectifying sīla (sīlavantassa), becoming established in wisdom (paññavantassa), putting forth energy (vīriyamārabhato), understanding anicca (passato udayabbayaṃ) and realizing the path and Dhamma (passato dhammamuttamaṃ) by applying the practice of meditation (jhāyino). Based on the historical accounts related in this chapter, the Introduction presents how Bhante Nāgasena could resolve King Milinda’s dilemma with the duration of the Sāsana being five-hundred years versus five-thousand years.

  • 2.1.15

    Lesson 2.1.15 Phussattheragāthā – 2500 Years Are Over! The Clock of Vipassana Has Struck! Make Use of This Rare Opportunity!

    In his inspirational essay ‘The Essentials of Buddha-Dhamma in Meditative Practice’ the meditation teacher Sayagyi U Ba Khin compellingly advises those interested in the teaching of the Buddha to take to the practical aspect of meditation (paṭipatti). He was certain that ‘The time clock of Vipassana has now struck!’ and based this unshakable conviction on the strong Burmese belief that the period had arrived, where Burma had to pay back its gratitude to the country of its origin – India. According to this credence, the Buddha-sāsana was to last 5000 years, and after half of this period the aspect of insight wisdom (paññā) was to be revived. Along with it, the practical application of Vipassana would return to India and spread around the world. This firm Burmese belief is based on the textual source of the Phussattheragāthā. Phussa Thera had achieved deep insight with Vipassana and was renowned for his foresight. The selected verses in this lesson present parts of his prophecy. The commentary, also presented in this lesson, later elucidated and analysed this duration by dividing the 5000 years into two halves of 2500 years with each half marked by five periods of 500 years.

  • CHAPTER 3 - 3.1 The Ariyo Aṭṭhaṅgiko Maggo

    Lesson 3.1.0 Dhammānussati – Recollecting the Qualities of the Dhamma So Well-Explained 

    Participants of longer meditation courses in the tradition of S.N. Goenka surely remember how he encourages them during periods of gloom. Overcome by obstacles, such as doubt that has arisen, dejection or stagnation, he reminds them to reflect on the qualities of the Triple Gem to get back on track, a canonical approach that was described by the Buddha and highlighted in the Tipiţaka as the ‘six recollections’ (cha anussatiṭṭhānāni).

    The current lesson, 3.1.0 Dhammānussati, refers to the Dhajaggasutta where the Buddha encourages a distressed meditator to recollect the qualities of the Buddha, the Dhamma or the Saṅgha in order to gain reinforced vigour in their meditation to support their efforts. This lesson launches Chapter 3 of this course, which explains with selected suttas all the constituents of the Ariyo Aṭṭhaṅgiko Maggo in eight subchapters (3.1 – 3.9).

  • 3.1.1

    Lesson 3.1.1 Buddhāna sāsanaṃ – The Teaching of the Buddhas

    The yearning for a perspective in life, a healthy way of dwelling in peace and a path to attain happiness has been a pursuit of all humankind past and present. Various methods, beliefs and approaches have been accompanying humans over the ages — one of which is the Dhamma, the outstanding teaching of the Buddha.

    This lesson presents the short, renowned verse from the Dhammapada which portrays in a ‘nutshell’ what is called the Eternal Law of all the Buddhas (Etaṃ buddhāna sāsanaṃ). This verse was uttered by the Buddha to the Venerable Ānanda, who enquired if the previous Buddhas explained the very same principles of the Dhamma in the past. The Buddha replied in the affirmative and provided additional good principles of the Dhamma, presented in the Introduction, that one should follow.

  • 3.1.2

    Lesson 3.1.2 Sīsapāvanasuttaṃ – Like a Handful of Leaves

    One time when staying in a wooded area called the Sīsapā forest, the Buddha pointed to the importance of comprehending the Four Noble Truths by using a renowned simile presented in this lesson. In this sutta, Sīsapāvanasuttaṃ, the Buddha compared a handful of leaves with the immense number of leaves in a measureless forest to show that essential truths for one’s own well-being were, like the handful of leaves, just a few. It is due to ignorance and simple curiosity that a vast amount of seemingly important and never-ending queries keep humankind entangled in issues of no real importance, while ignoring the issues regarding their own well-being and calm! That is why the Buddha himself refused to reply to a certain a set of questions which were similarly based on false preconditions. Some of these are asked by the wandering mendicant, Vacchagotta, and collected in the Abyākatasaṃyuttaṃ. The Introduction refers to them and explains why ultimately the Buddha did not provide any answers to these queries.

  • 3.1.3

    Lesson 3.1.3 Dhammacakkappavattanasuttaṃ, Part One – Avoiding Two Extremes and Pursuing the Middle Path

    After the Buddha attained full enlightenment under the Bodhi tree at Uruvelā by realising paṭiccasamuppada (the ‘dependent origination’), he initially remained hesitant to teach the Dhamma. He perceived Dhamma as not so easy to comprehend by beings that were so deeply attached to sense pleasures with their faculties mired in darkness (tamokhandhena āvuṭā). Though after being convinced by Brahma Sahampati that there were indeed beings with little defilements (apparajakkhajātikā) who would be able to perceive the truth, he decided to teach the Dhamma to all for the benefit and well-being of all. After surveying the world, he decided to commence teaching the Dhamma to his five companions (pañcavaggiyā bhikkhū) he previously left at the deer park of Isipatana. He proceeded there and delivered his famous first sermon, the Dhammacakkappavattanasuttaṃ.

  • 3.1.4

    Lesson 3.1.4 Vibhaṅgasuttaṃ, Part One – An Exposition of the Noble Eightfold Path

    The Vibhaṅgasutta explains the Noble Eightfold Path by first providing a general description and then elucidating each of the eight ‘noble’ components. Since each component will be investigated in more detail in upcoming chapters, this lesson simply presents a short introduction of the Vibhaṅgasutta. In the sutta, the teaching is confirmed by the Buddha on various occasions to be available to one and all. At one time he replied to a Brahmin named Subha — who was curious to know if householders could even retrieve benefits from embracing the Dhamma — that wholesome and valuable benefits will result for anyone who embraces the correct practice.

  • 3.1.5

    Lesson 3.1.5 Paṭhamaparisuddhasuttaṃ – An Utterly Pure Path for Any Householder to Tread On!

    The Paṭhamaparisuddhasutta expounds more on the enquiry by the Brahmin Subha in the previous lesson. Even if the Noble Eightfold Path is so well-explained, pure in every aspect, and available for anyone to learn today — does it provide beneficial results to one who embraces it in the modern world even while still inundated with regular, worldly responsibilities? The Introduction depicts that this very question was an ancient query as well, not only at the time of the Buddha but even at the time of King Milinda. The portrayed replies also prove that no effort on the path will go to waste and benefits will accrue even today as they did in the past.

  • 3.1.6

    Lesson 3.1.6 Dutiyaparisuddhasuttaṃ – Walking the Path of Dhamma Uprightly

    Just before the Buddha passed away at Kusinārā, when nature beautified the environment and the surrounding atmosphere displayed signs of deep respect by blossoming, he told Venerable Ānanda how a Tathāgata was to be properly worshipped: Imāya dhammānudhammapaṭipattiyā Buddhaṃ pūjemi (By this practice of walking on the path of Dhamma uprightly, I pay respect to Buddha.). Unless proper practice is maintained by upholding proper moral conduct, proper concentration and the correct application of meditation then ‘in the future there would be no attainment of sīla, attainment of samādhi and there would be no condition for the practice of Vipassanā.’ Whatever kamma performed, it is ‘the perfect conduct of dhammānudhammapaṭipattiyā’ which expresses one’s appropriate respect to the Tathāgata as well as for one’s own well-being and benefit.

  • 3.1.7

    Lesson 3.1.7 Jāṇussoṇibrāhmaṇasuttaṃ – The Maggayāna, the Vehicle of the Path That Is Produced from Within

    The original Pāli term yāna, which has the connotation of ‘vehicle’, has undergone many applications to describe different traditions such as hīnayāna, māhayāna, bodhisattayāna, mantrayāna or tantrayāna. The original meaning as applied by the Buddha is highlighted in this Jāṇussoṇibrāhmaṇasutta. The Buddha pronounced that it was the dhammayāna, the divine vehicle of Dhamma, which carried the ariyassa aṭṭhaṅgikassa maggassa. He also confirmed that anyone who entered such a vehicle and produced it from within would travel on the path of Dhamma. But the particular prerequisites to be applied are: saddho (having confidence), appābādho and appātaṅko (being healthy), asaṭho and amāyāvī (being honest and truthful), āraddhavīriyo (being energetic), and paññavā (being wise).

  • 3.1.8

    Lesson 3.1.8 Upaḍḍhasuttaṃ – The Importance of a Kalyāṇamitta

    The term kalyāṇamitta describes a supportive comrade, a virtuous friend who provides beneficial advice and proves a guide on the path who encourages, supports and leads. That is why the Buddha on various occasions emphasises the importance of such helpful friends on the path who not only help in the development and cultivation of the Noble Eightfold Path but likewise in the development and cultivation of the seven factors of enlightenment. A kalyāṇamitta reinforces and promotes the refinement of one’s wholesome qualities and the development of moral conduct, faith, generosity and wisdom. Furthermore, this holds true for anyone on this spiritual quest, whether householder or one who has gone forth. Thus in the Upaḍḍhasutta the Buddha corrects the Venerable Ānanda who seems to have underestimated the overall importance of the companionship of such helpful virtuous friends.

  • 3.2: Sammādiṭṭhi - Right View

    Lesson 3.2.0 Samuddakasuttaṃ – Sown Is the Seed

    The short Samuddakasutta introduces a more detailed analysis on right view (sammādiṭṭhi), the first link of the Noble Eightfold Path. In this sutta some saints, keen to pursue their spiritual quest unobstructed and in peace, request Vepacitti, one of the chiefs of the Asuras, to let them do so. As a result of the chief ignoring their request, they utter the following truth that is echoed even today in many proverbs: Yādisaṃ vapate bījaṃ, tādisaṃ harate phalaṃ ('As the seeds are planted, such the fruits will be reaped.').

  • 3.2.1

    Lesson 3.2.1 Yamakavaggo - Sārañca sārato ñatvā – Perceiving the Essential

    After the Venerable Sāriputta and the Venerable Mahā Moggallāna had taken a firm footing in the teaching of the Enlightened One, they proposed to Sañjaya, their previous teacher, to join them in their first visit to the Buddha. Sañjaya refused and claimed that as a spiritual teacher it would not behove him, while leading a large followership, to turn into an ‘apprentice’ again. The Buddha then explained to his two chief disciples that those who mistake the truth as untrue and consider untruth as the essential will never acquire the gist of liberation. In reference to this he utters the verses that constitute this lesson along with the historical background.

  • 3.2.2

    Lesson 3.2.2 Vibhaṅgasuttaṃ, Part Two: Sammādiṭṭhi – What Is Right View?

    The Buddha says, “Right view is the forerunner and precursor of wholesome states.” One who perceives and realises sammādiṭṭhi can be quite assured to comprehend and accomplish all the other constituents of the Noble Eightfold Path — sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi — and therefore, sammāñāṇa and sammāvimutti will follow in due course. The selected quote from the Vibhaṅgasutta describes this first link of the Noble Eightfold Path as the necessary knowledge (ñāṇaṃ) of all four Noble Truths, a knowledge that has to be transformed into realised wisdom.

  • 3.2.3

    Lesson 3.2.3 Dhammacakkappavattanasuttaṃ, Part Two – The Four Noble Truths Have to Be Fully Realized

    The Dhammacakkappavattanasuttaṃ presents the very first sermon the Buddha delivered to his five former companions, later in Pāli named the pañcavaggiyā bhikkhu. It is presently known as the ‘Turning of the Wheel of Dhamma’ because one of the companions attained nibbāna during the sermon, and hence the successful spread of the Buddha’s teaching was inaugurated. Fortunately after the Buddha abandoned the common spiritual practices of those days, he realised that it was only the ‘Middle Path’ (majjhimā paṭipadā) that would lead to liberation. He proclaimed as the core of his teaching the Four Noble Truths which comprise the Noble Eightfold Path (ariyo aṭṭhaṅgiko maggo). He made it clear, by referring to his own example, that mere theoretical understanding of these is not sufficient. It is compulsory that these ‘before unheard truths’ (ananussutesu dhammesu) not only must be comprehended, but with resolute efforts, full knowledge of all of them must be realised ‘as they really are’ (yathābhūta). Thus they need to be accomplished in twelve ways (tiparivaṭṭaṃ dvādasākāraṃ). Before these were fully achieved by the Buddha himself, he did not announce that he attained unsurpassed, full Enlightenment: anuttaraṃ sammāsambodhiṃ abhisambuddho.

  • 3.2.4.1

    Lesson 3.2.4.1 Saccapabbaṃpabbaṃ, Part One: Dukkhasaccaniddeso – Exposition of the Truth of Suffering

    The Saccapabbaṃpabbaṃ as found in the Mahāsatipaṭṭhānasutta provides a clear, detailed description how every experience is interrelated with suffering (dukkha). The Buddha gave this meticulous explanation at a location called Kammāsadhamma to the residents of Kurū. They were renowned for their wisdom and high moral and ethical standards. After thoroughly highlighting the meditation of Satipaṭṭhāna, the Buddha concluded with the detailed elucidation of the Four Noble Truths as presented in this and the next lesson. The current text quotes his exposition of the first Noble Truth, ‘the knowledge of the fact of suffering’ (dukkhe ñāṇaṃ)in which the Buddha reveals all stages of life being unavoidably linked to different variations or stages of suffering. This may appear as an extremely negative approach to life, though when proceeding to the remaining Noble Truths it will be understood that based on the acceptance of suffering, a ‘Tathāgata removes all gloom, all manifestation of darkness’ as his ‘explanation of the Four Noble Truths’ provides a way beyond dukkha.

  • 3.2.4.2

    Lesson 3.2.4.2 Saccapabbaṃpabbaṃ, Part Two: Samudayasaccaniddeso – Exposition of the Truth of the Arising of Suffering

    Did The Rolling Stones intend to promote the teaching of the Buddha when they wrote their famous refrain: ‘I can't get no satisfaction!’? This seems quite doubtful, doesn’t it? Nevertheless, The Stones did accurately express the malady of humankind, who generally craves for happiness as a guiding wellspring for life. Consequently, as humans experience the vicissitudes of life, they usually avoid the ‘downs’ and yearn for the ‘ups’ seeking favourable circumstances and enjoyable encounters. When the Buddha explains the second Noble Truth, the ‘truth of the arising, or the origin, of suffering’, he describes in detail how any intrusion by any external object through any of the sense doors is generally felt as ‘enticing and pleasurable’. What seems a natural physical and unavoidable process ensues into subsequent mental appreciation with positive or negative assessment. The mind consequently takes up those sensual (or mental) objects and keeps itself busy with pondering them in various ways. This is described by the Buddha as the second Noble Truth characterised by ‘craving that occurs again and again’ which is ‘bound up with pleasure and lust’ and ‘finds delight now here, now there’.

  • 3.2.4.3

    Lesson 3.2.4.3 Saccapabbaṃpabbaṃ, Part Three: Nirodhasaccaniddeso – Exposition of the Truth of the Cessation of Suffering

    Doesn’t the Buddha, with his persistent declarations of ever-prevalent craving and the concurrent misery, spoil one’s appetite with such a pessimistic approach to life? The exposition of the third Noble Truth, the Nirodhasaccaniddeso which provides a method for the ‘cessation of suffering’, should put such misapprehension into the right perspective. If enjoying the enjoyable isn’t a guarantee for lasting happiness and satisfaction then why should one finish up the whole bar of chocolate after the first few bites or go after another scoop of ice cream or add a closing dish of cheese plus a dessert after an already satiating dinner? The point the Buddha makes is that yearning and craving can never be satisfied and will always result in more craving, accompanied by clinging and attachment. It is a prevailing feeling of dis-satisfaction and insufficiency that perpetuates this vicious circle. By illuminating the fundamental origin, source and arising of such inherent feeling, the Buddha offers a method to a more accepting attitude that removes clinging and attachment thus enabling one to develop a more content disposition. This proposes a rather optimistic approach to fostering a wholesome ‘art of living’ on the mundane (lokiyā) level. Of course, this ‘art of living’ is simply a byproduct as the Buddha encourages one to proceed further into the supramundane (lokuttarā), as portrayed later in lesson 3.2.4.4.

  • 3.2.4.4

    Lesson 3.2.4.4 Saccapabbaṃpabbaṃ, Part Four: Maggasaccaniddeso – Exposition of the Truth of the Path

    The fourth Noble Truth is nothing more than an appeal to apply and walk the Noble Eightfold Path for one who really yearns to reduce or eliminate one’s prevailing misery: dukkhanirodhagāminī paṭipadā. It stresses that every one of the eight components needs to be ‘understood properly as it really is’ which can be only done by aiming towards achieving full realisation. Thus sammādiṭṭhi as the very first component provides the correct perspective that precedes and accompanies all other components of the path. The Maggasaccaniddeso highlights each of the eight constituents with a succinct description that the respective chapters of this course will further analyse and define in more detail.

  • 3.2.5

    Lesson 3.2.5 Sammādiṭṭhisuttaṃ – Assuring the Path

    The importance of right view (sammādiṭṭhi) as a necessary precursor of wholesome states and as an antecedent for further progress and development is highlighted in this short Sammādiṭṭhisutta from the Aṅguttaranikāyo, the chapter of four. If right view is based on and is accompanied by the three constituents of sammāsaṅkappo then, as the Buddha says, ‘one has entered the assured path’. Additionally, the commentary highlights the two kinds of sammādiṭṭhi: 1) ‘mundane right view’ (sammādiṭṭhi lokiyā) where right view is still accompanied by impurities and 2) ‘supramundane right view’ (sammādiṭṭhi lokuttarā) in which one has fully overcome the hindrances and right view is a natural way of living.

  • 3.2.6

    Lesson 3.2.6 Sammādiṭṭhisuttaṃ – Who Is One Safeguarding Right View?

    Venerable Sāriputta provides in this sammādiṭṭhisutta a full exposition of the teaching of the Buddha including his approach to the Dependent Origination. He begins by first pointing out to his listeners that someone ‘safeguards right view’ if one upholds the base of sīla by understanding that all wholesome or unwholesome actions performed have their results in profitable or unprofitable future existences, stressing the right understanding of kamma (kammassakatā sammādiṭṭhi). Sāriputta then continues directly by pointing out that all breakage of sīla is based on the unwholesome roots of lobho, doso and moho, while further maintaining sīla is fostered by strengthening the wholesome roots of alobho, adoso and amoho. He then resumes with an extended list of fundamentals that are to be properly understood in their true nature by fully comprehending their arising, vanishing and the way leading to their complete elimination.

  • 3.2.7

    Lesson 3.2.7 Mahācattārīsakasuttaṃ, Part One – Discerning Wrong View and Developing Right View

    The Mahācattārīsakasutta describes the ‘Great Forty’ — results that right view can produce when preceding the other factors of the Path. That is why it is said that ‘right view comes first’ (sammādiṭṭhi pubbaṅgamā hoti). The wholesome foundation of sammādiṭṭhi strengthens all other factors including right knowledge and right liberation and produces not only beneficial results but at the same time abolishes the micchā-factors and removes their potential unwholesome results. For this, the following two factors play the essential role: sammāvāyāmo and sammāsati. That is why it is said these two ‘follow and circle around sammādiṭṭhi’. Buddha also highlights that someone who follows and strides the Path but is still with hindrances and impurities (sāsavā), though slowly eliminating them, nurtures mundane right view and will gain beneficial results. Someone who has entered the Path as a Noble Disciple by having reduced impurities to a certain extent (anāsavā) has developed taintless, ‘supramundane right view’.

  • 3.2.8

    Lesson 3.2.8 Bījavaggo – Neem and Sugarcane

    That a fruit inherits the identical quality of the seed it grew from seems to be a natural, logical and common understanding. That children inherit certain characteristics of their parents, transferred through the chromosomes or DNA, likewise is a scientifically verified fact. However, that the origination of beings in certain spheres of existence — including their setting and the respective circumstances they arise in — is closely interrelated with previous actions that they have performed still appears to be considered a dubious creed, at times, classified as ‘Asian faith’. In this lesson the bījavaggo tries to remove such scepticism. It equates the inherent quality of seeds, which may produce bitter or sweet fruits, with the respective inherent mental makeup of humankind that may result in unprofitable or profitable states of being. This famous simile of seeds that produce respective fruits can be compared with different conditionings (saṅkhārā) that a meditator encounters, which likewise result in a diversity of corollaries.

  • 3.2.9

    Lesson 3.2.9 Girimānandasuttaṃ, Part One – What Is Perception of Impermanence?

    Some suttas in the scriptures describe, at times, occasions where certain discourses were used as protection for meditators or followers of the Buddha. Such kinds of texts later became prominent as Paritta recitation and are still used in some Buddhist countries for illness, protection and warding off evil. Likewise, this Girimānandasutta is categorised as a Paritta. In it the Venerable Ānanda visits the bhikkhu, Venerable Girimānanda, on behalf of the Buddha to remind him of the ten perceptions (dasa saññā) as reciting these would help him to overcome his sickness. Even though this Paritta procedure seems like an astounding mystical ritual on first glance, it should be understood that the Venerable Girimānanda because of his illness had dull perception, and so the reminder provided by Ānanda was to reinforce his actual practice.

  • 3.2.10

    Lesson 3.2.10 Anattalakkhaṇasuttaṃ – Characteristics of Not Self

    The Anattalakkhaṇasutta is the second discourse with which the Buddha instructed the pañcavaggiyā bhikkhū while they all continued to dwell in the vicinity of the deer park of Isipatana. Nothing is handed down about what the Buddha instructed the five bhikkhus between the teaching of the Dhammacakkappavattanasutta and the Anattalakkhaṇasutta but all of them seem to have been established in the fruit of Sotāpanna by then. With this preparation, the Buddha then saw the time had ripened to teach this very sutta. Because of their already developed state of Sotāpanna, and the Buddha’s preceding teaching of the Dhammacakkappavattanasutta, they were properly prepared that everything to be comprehended needed to be realised thoroughly through experience. That is why the teaching of anattā through this very discourse turned all of them into Arahants, thus gratifying the world with six fully Enlightened Ones and completely setting in motion the wheel of Dhamma.

  • 3.2.11

    Lesson 3.2.11 Kathāvatthu (select.) – Refuting Wrong Doctrines

    For as long as humankind has existed, a multitude of beliefs and concepts prevailed that tried to fulfil the desires of humans to understand themselves. Those general concepts and prevailing ideas are systematically summarized in the Brahmajālasutta of the Dīghanikāya. The Buddha deals in detail with the then current speculations about past and future major philosophies (micchadiṭṭhi). During the Buddha’s lifetime many of these teachings lost their efficacy and their followers started to apply the effective and pragmatic teaching of the Buddha. Though by the time of King Asoka various obstacles arose and with the purity of the Dhamma in question, the Elder Moggaliputta Tissa stepped forward and refuted many of the heresies. This present short selection is introduced to show interested readers the method that was employed by way of logical dialectical methods to prove the falseness of the respective beliefs. It is the opening part of a fivefold refutation out of twenty-two discussions on the subject of an ever-existing principle: a soul, a self.

  • 3.3: Sammāsaṅkappo - Right Thoughts

    Lesson 3.3.0 Sammāsaṅkappo – Right Thoughts: Mind Precedes All Phenomena

    In this lesson, the often quoted and renowned pair of verses that begin with ‘manopubbaṅgamā dhammā, manoseṭṭhā manomayā’ can lay a helpful base for observation that results in realisation of the workings of kamma. The genuine truth that is expressed in these verses refers to the effect that those two common mental conditions, manasā ce pasannena and manasā ce paduṭṭhena, may produce for one’s well-being. Whether these may be encountered by producing consequences in the current existence, or carry their fruit into the future, a practitioner on the path should be alert to remain within the wholesome boundaries. The Dhammapada-aṭṭhakathā portrays that even Arahants cannot escape the kamma they have produced but also depicts how a serene and faithful comportment brings about favourable outcomes.

  • 3.3.1

    Lesson 3.3.1 Vibhaṅgasuttaṃ, Part Three: Sammāsaṅkappo – What Is Right Thought?

    The three constituents of sammāsaṅkappo — nekkhammasaṅkappo, abyāpādasaṅkappo and avihiṃsāsaṅkappo — characterise a person who becomes prey to ill will, anger and hatred. When it is said that ‘mind precedes all phenomena’ (manopubbaṅgamā dhammā), for someone who fosters negative thoughts one’s main deportment will be determined in a similar deleterious way. But if, based on right understanding, such predispositions are reduced and removed, automatically the qualities of sammāsaṅkappo are reinforced. One should change from wishing someone harm to wishing someone well.

  • 3.3.2

    Lesson 3.3.2 Āghātavatthusuttaṃ – Ill Will Arising

    The Buddha described nine reasons and considerations that cause ill will, animosity, aversion, anger and hatred to arise. These are highlighted in this Āghātavatthusutta. Like any other language, Pāli provides different terms that qualify the intensity of such strong negative emotions. The Buddha provided overall guidance to overcome such tendencies that are founded on thoughts of ill will (byāpādasaṅkappo) and ferocity (vihiṃsāsaṅkappo). Based on proper self-observation without reacting and multiplying these inclinations, one should adopt their respective contraries: thoughts of goodwill and compassionate love.

  • 3.3.3

    Lesson 3.3.3 Vitakkasuttaṃ – Thoughts to Avoid and to Engage In

    Vitakka in general means ‘thought, reflection’ and describes the thinking process from initial application of the thought-process to the rolling in respective threads of thoughts (vicāra). It also refers to mental pre-occupation and the application of concentration on a chosen object of meditation. When the Buddha speaks about vitakka he accentuates unceasing significance to remain aware of one’s thoughts and intentions. He stresses the ongoing need to avoid and abandon all thoughts that fall under the category of micchāsaṅkappo but to engage in those that can be categorised as sammāsaṅkappo. For those who want to realise the Four Noble Truths this is an essential prerequisite.

  • 3.3.4

    Lesson 3.3.4 Cintasuttaṃ – Thoughts to be Avoided and to be Performed

    A ‘spiritual seeker’ usually follows an ‘inner calling’ that urges one to look beyond all day-to-day vicissitudes, challenges and duties. Somehow this seeker tends to feel discontented with whatever has been achieved on the mundane level and wants to look beyond. The fields of religion and philosophy offer a vast spectrum of interesting suggestions and theories to help understand this new calling but generally give rise to many counter-arguments leaving the seeker still unsatisfied. For those who are looking beyond mere theoretical knowledge, the Buddha repeatedly rejected all reasoning that would not lead to applied practice in order to realise what one was looking for: a state of inner peace and calm. That is why he repeated frequently that he taught only two things: suffering and the way out.

  • 3.3.5

    Lesson 3.3.5 Mahācattārīsakasuttaṃ, Part Two – Thoughts to be Avoided and to be Performed

    The Mahācattārīsakasutta, Part One (lesson 3.2.7) already highlighted that all constituents of the Ariyo Aṭṭhaṅgiko Maggo need to be perfected in twofold qualities: the mundane (lokiya) and the supramundane (lokuttara). One starts with the mundane aspect by seriously maintaining sīla, developing concentration (samādhi) and trying to understand the teaching of the Buddha on a deeper level by developing paññā. This should enable one to develop a sturdy foundation in all the necessary prerequisites and qualities (pāramī), to be fostered in further existences, with the envisioned goal to walk towards and reach full liberation. Furthermore, to successfully realise the supramundane characteristic of all the links of the path which would qualify one as a ‘Noble Disciple’ (ariya sāvaka), the elements of nekkhammadhātu, abyāpādadhātu, avihiṃsādhātu need to be nurtured and perfected.

  • 3.3.6

    Lesson 3.3.6 Ambalaṭṭhikarāhulovādasuttaṃ, Part One – How to Train Oneself and to Confess Shortcomings to One’s Elders

    Human nature displays a vast spectrum of characters, attributes and diverse qualities. Generosity, compassion, truthfulness, altruism and caring kindness are found in the same way as are ill will, hatred, envy, jealousy and all kinds of egotistical demeanours. That a child caught lying seems unable to hide the actual truth by displaying reactions in deportment or facial features seems to prove that human nature has congenital wholesome qualities but kammic forces, environment, cravings and ‘will to power’ also seem to produce characters with ‘hearts of stone’ lacking any sympathy for the well-being of others. The question is how does one improve oneself for the better or even preserve the good within? In the Ambalaṭṭhikarāhulovādasutta the Buddha counsels his son, Rāhula, using the simile of a mirror. He underscores the importance of giving careful thought to one’s actions before, during and after performing any deed. The guiding line should be whether any action causes harm to oneself, to anyone else or to both. Such a guiding principle will ensure calmness of mind and produce profitable, wholesome and beneficial circumstances, not only for oneself but for the whole social environment.

  • 3.3.7

    Lesson 3.3.7 Ambalaṭṭhikarāhulovādasuttaṃ, Part Two – How to Train Oneself and to Confess Shortcomings to One’s Elders

    In the second part of the Ambalaṭṭhikarāhulovādasutta the Buddha continues to advise his son, Rāhula. He stresses that not only past, current and intended actions need to be reflected on appropriately, in regards to their effect, but likewise all speech and thoughts. The Buddha especially emphasises the importance to reflect upon one’s mental states, all thoughts that enter the avenues of the mental processes, in respect to their potential profitable or unprofitable intention, i.e., the harm they would create for oneself, for others or for both. He concludes with some advice which has been an extremely wholesome practice in ancient times called ‘growth in the Noble One’s discipline’ (vuddhi ariyassa vinaye). This can be compared to confessing one’s sins to the priest in the Christian faith with some chastisement for reconciliation involved; here one proves insight into one’s misdemeanour — even if only mental — along with the expression of firm resoluteness to prevent any recurrence in future.

  • 3.3.8

    Lesson 3.3.8 Dvedhāvitakkasuttaṃ, Part One – Reducing Wrong Thoughts and Strengthening Right Thoughts

    When the Buddha taught his son, Rahula, to reflect on any action, speech or thought he was about to engage in, he expounded exactly what he, as Bodhisatta, had done himself. Before his enlightenment the Bodhisatta had determined to subdivide his notions into two categories: In one group he placed all those thoughts of a character that could be assigned to ‘this shore’ (micchāsaṅkappo orimaṃ tīraṃ). The second group, describing someone who is about to reach ‘the other shore’ (sammākammanto pārimaṃ tīraṃ), he assigned those of the opposite character. That the Buddha taught, not only to his son but to all beings, what he experienced and achieved himself is what categorises all Buddha’s as Tathāgata. Tathāgatas expounds what they practise and they practise what they teach. Their speech is truthful and reflected in their physical actions and their physical actions are in accordance with what they proclaim.

  • 3.3.9

    Lesson 3.3.9 Dvedhāvitakkasuttaṃ, Part Two – Reducing Wrong Thoughts and Strengthening Right Thoughts

    Throughout the ages seers, saints, philosophers and religious founders have formulated a similar ancient principle of ‘treat others as you would like to be treated.’ This tenet was taught by the Buddha to his son, Rahula, to his listeners and monks at various occasions, and it also is echoed in this Dvedhāvitakkasutta. The Buddha’s genuine advice to everyone is to mull over and ponder one’s thoughts as they are the foundation for resulting speech and consecutive actions. It is the universal truth (which can be felt by anyone but especially by a serious meditator) that agitation and distress follow from negative reflections and detrimental thoughts. Once those thoughts turn wholesome, one’s ensuing activity will be beneficial and positive and harmony will prevail for oneself and others.

  • 3.3.10

    Lesson 3.3.10 Lekhasuttaṃ – Generating Saṅkhāra like Rock, Earth or Water

    When the term saṅkhāra is used in Pāli, it usually refers to mental preconditioning or mentally conditioned reactions. Such reactions usually occur throughout one’s life, mostly unnoticed below the threshold of consciousness. According to the Lekhasutta (literally the ‘discourse about writing’), these reactive patterns can be divided into three categories: those of little influence that pass away quickly, those of stronger influence and those of firm, predominant influence with an effect that remains for a long period. Even though the sutta uses the example of ‘anger’, this can be substituted by any subliminal or cognisant emotional mood. It may be a helpful urge for every meditator to become more aware of the push inflicted by saṅkhārā and to exercise detachment in neutralising their strong impact.

  • 3.3.11

    Lesson 3.3.11 Girimānandasuttaṃ, Part Two – What Is Perception of Rejection?

    The Girimānandasutta describes how the Venerable Ānanda, on behalf of the Buddha, reminds the severely ill Venerable Girimānanda to reflect on the ten perceptions (dasa saññā) so he can re-establish his focus to continue striving in his meditation. The pahānasaññā, the rejection of all unwholesome thoughts, should especially induce a state of calm. Even more to the point, the Buddha described a process of five specific steps to reject, abandon and overcome arising ‘negative’ thoughts that inflict one’s concentration and quietude. Starting with the attempt to evade all disruption by ignoring any potential attraction to thoughts that roll in aversion, craving or delusion; one could also instead focus on mental imprints of the opposite quality of the distracting hindrance. Investigating and realising the ‘danger’ of such contemplations — meaning the disturbance through mental agitation and restlessness — is a further step, followed by an effort to avoid giving any attention to them, even trying to actually forcefully stop them with ‘clenched teeth’. Eventually, one should manage to ‘think whatever thought one wants to think and whatever thought one does not want to think, one doesn’t think.’ Though not an easy job, after all!

  • 3.3.12

    Lesson 3.3.12 Piyatarasuttaṃ – Who Is Dearer than Oneself?

    The ancient saying, ‘Who Is Dearer than Oneself?’, exists in manifold variations echoed in various religions and reproduced by many philosophers throughout the ages, including in the teaching of the Buddha. That is why he advised his son to consider the harm that could possibly occur to himself as well as to anyone else by any action of word, deed or mind. Additionally, it is reflected in the reply the Buddha gave to the royal couple, King Pasenadi and Queen Mallika, in this Piyatarasutta when one day they both individually pondered the same question, ‘Who is dearest to me?’, to which they both recognized that apparently the one ‘dearest to oneself’ seems to be ‘oneself only’. After they reported their conclusion to the Buddha, he appreciated their epiphany and summarised in a well-known verse that the ‘well-being of others’, their desires and yearnings, can always be reflected in one’s own wishes and longings. Therefore making oneself especially conscious to observe the welfare of others would result in wholesome attitudes and beneficial altruism.

  • 3.4: Sammāvācā - Right Speech

    Lesson 3.4.0 Sīlavantānisaṃsā – The Benefits of Maintaining Moral Conduct: Sīla

    During his final days, the Buddha sojourned through Magadha and while there was invited by the villagers of Pāṭaligāma to their new rest house (āvasathāgāra). After the villagers of Pāṭaligāma made the necessary arrangements by covering the floor, adding seats and some oil lamps, the Buddha came and gave the talk as presented in this Sīlavanttaānisaṃsā, which literally means the benefits/advantages (ānisaṃsā) of being established in an ethical code of conduct in life (sīlavant). In his address to the lay followers, the Buddha portrays the disadvantages or endangerments (dussīlaādīnavā) of someone who does not observe a moral code, and likewise the welfares of those who do. It seems that the inhabitants followed the Buddha’s advice and Pāṭaligāma developed into the renowned city of Pāṭaliputta, enjoying its prime during the time of King Asoka (even mentioned as Pālibothra by the Greeks), and providing the historical base for today’s Patna.

  • 3.4.1

    Lesson 3.4.1 Pupphavaggo – Words Like a Flower

    The Buddha often employs comparisons or makes use of similes when addressing his lay followers. Such analogies are especially common in the verses collected in the Dhammapadapāḷi. The chapter on flowers, Pupphavaggo, is particularly rich in such similes, and the verses for this lesson are quoted from it. Associated with King Pasenadi of Kosala and his queens Mallika and Vāsabhakhattiyā, as well as Vishāka, these verses draw a parallel between the fragrance of flowers and the words they uttered. One compares the perfumes of intense and enjoyable flowers, like sandalwood or lotus flowers, with the unsurpassed scent of sīla (sīlagandho). As delightful as these fragrances are, they cannot achieve the same repute as a virtuous person can accomplish: to travel against the wind reaching far and wide.

  • 3.4.2

    Lesson 3.4.2 Vibhaṅgasuttaṃ, Part Four – What Is Right Speech (Sammāvācā)?

    Speech turns right, correct, polite and wholesome (sammā) once all the characteristics of false, offending, rude and unwholesome (micchā) speech are rejected, left behind and abandoned. This means that right speech is defined by the absence of wrong speech. A person's daily interactions regularly pose a challenge to one’s intentions and mental composure. Agitation and anger is usually noticeable when one is confronted with unpleasantness or time-consuming gossip, in the same way as joyfulness and quietude arise when one encounters polite and friendly communication. This principle, an essential guideline from the Buddha's exposition of sammāvācā, fosters communication that cultivates harmony, while actively preventing discord.

  • 3.4.3

    Lesson 3.4.3 Vācāsuttaṃ – What Are the Characteristics of Blameless Speech?

    Communication in general should be friendly, polite, agreeable and to the point, with its nature often depending on one’s objective. When driven by the positive desire for affability, speech becomes well-spoken (subhāsitā) and blameless (anavajja); based on a feeling of anger or envy, speech becomes badly-spoken (dubbhāsitā) and blameworthy (avajja). Of the various explanations the Buddha provided about well-spoken and blameless speech, the Vācāsutta highlights five essential qualifications that should be considered and utilized. When one’s words lack these essential characteristics, it’s wise to reflect on one’s intent before speaking, for the benefit of both oneself and others.

  • 3.4.4

    Lesson 3.4.4 Musāvādasuttaṃ – The Consequences of Wrong Speech

    The incident involving Ciñcā, an attractive woman who falsely accused the Buddha (as recounted in the Jayamaṅgala-aṭṭhagāthā), serves as a notable example of deliberate deceit despite knowing the truth. This demeritorious act, known as sampajānamusāvādo (intentional and deliberate lying), is highlighted in the Musāvādasutta. Such a verbal act based on unwholesome volition is the initial step paving the way for more unwholesome acts by speech, body, or mind. The Buddha explained to his son Rāhula that anyone who acts in such a manner has abandoned all regard for their moral conduct and any concern for their future.

  • 3.4.5

    Lesson 3.4.5 Upālisuttaṃ, Part One – How to Conduct Oneself Correctly in Right Speech

    Even during the Buddha's time, solitary forest dwelling and meditating wasn't advised for anyone. The Buddha, for instance, didn't permit Thera Upāli—who would later become an Arahant, chair the first council, and preside over the compilation of the Vinaya—to retire to the woodlands. Ven. Upāli, praised by the Buddha as the foremost expert in monastic discipline (vinayadharāna) for Bhikkhus, has an entire section of regulations addressed to him in the Aṅguttaranikāyo. The current Upālisutta, also quoted in parts from the Aṅguttaranikāyo, details the constituents of noble speech, beginning with the abstinence from wrong speech. Commentarial explanations provide further insights into the effects of unwholesome volition and the utterance of false speech.

  • 3.4.6

    Lesson 3.4.6 Cundasuttaṃ, Part One – About Speech That Should Be Avoided and Performed

    This sutta was delivered near Pāvā at the Mango Grove of Cunda Kammāraputta, the silversmith. Cunda, who would later prepare the Buddha's final meal, was asked by the Buddha about his practice of purifying rites. Cunda explained that he followed the Brāhmins' instructions precisely, providing examples such as touching the ground from his bed, or if not, touching fresh cow dung, stroking green grass, and worshipping fire, etc. The Buddha, however, informed Cunda that regardless of the purification rites performed for the Noble Ones, there were ten unwholesome ways of action that lead to negative karmic results. True purification, he explained, came from avoiding these actions and instead performing their wholesome counterparts. "Exploring the Path" divides the Cundasuttaṃ and these ten courses of wrong and right action into three parts: threefold of impure bodily action, fourfold of impure speech, and threefold of impure action of mind.

  • 3.4.7

    Lesson 3.4.7 Kosambiyasuttaṃ – Quarrel Breeds Disharmony!

    Sakka, the lord of the devas, remained unperturbed despite being offended by a deformed Yakkha seated before him. He calmly explained to the Yakkha that even in anger, he maintained composure, avoiding harsh words or self-praise for his own well-being. This demonstrates that a serious, dedicated meditator can gradually cultivate similar insight, learning to control one's mental disposition, as all verbal and physical actions stem from one's volition. Commentaries on this emphasize the underlying intentions behind harmful or useless speech and their future consequences.

  • 3.4.8

    Lesson 3.4.8 Vivādasuttaṃ – How Quarrel Arises!

    The Vivādasutta's title combines the prefix vi (meaning separation or intensification) with the noun vāda (speaking), resulting in vivāda, which translates to "dispute, contention, quarrel, or struggle". The Buddha frequently discussed the origins and negative consequences of disputes, highlighting how they typically perpetuate disagreement rather than fostering harmony. Disputes are not limited to the secular world; they also occur in monastic settings, as illustrated in this sutta, originating from the ‘section of ten’ in the Aṅguttaranikāya.

  • 3.4.9

    Lesson 3.4.9 Tiracchānakathāsuttaṃ – Avoiding Idle Chatter

    Gossip, idle chatter, or useless talk is a habit that generally wastes a lot of people's time. This was true in the Buddha's time and remains true today. The Buddha called this part of micchāvācā "samphappalāpo" and described it as "tiracchānakathā" or "horizontal talk." However, what's different now compared to ancient times are the many tempting modern devices that lure people into wasting hours on useless, unrewarding material. It's important to note that it's always one's volition that fuels and produces such pastimes or communication. Curiosity, nosiness, or simply boredom usually precede such a waste of time, which the commentary describes as "the unwholesome volition causing efforts by body or by speech to communicate what is purposeless." The opening verse from the Dhammapada confirms that "speaking only one beneficial and meaningful word" is far more valuable than such activity!

  • 3.4.10

    Lesson 3.4.10 Mahācattārīsakasuttaṃ, Part Three – Discerning Wrong Speech and Developing Right Speech

    For today's practitioner of the Buddha’s path, it's important to remember we're living in the second half of the sāsana, meaning while we're fortunate to have found the path, it's wise to moderate expectations of achieving liberation in this very life to avoid disappointment. The Buddha emphasized "accepting reality as it is," so working diligently from our current foundation will ensure progress. By earnestly incorporating all components of the Eightfold Path to the best of our ability, our efforts won't be wasted. Considering the Buddha's recognition of four types of beings after his enlightenment, we can honestly assess whether we're among those who can rise above defilements or those who need extended teaching to grasp the Dhamma in this life but will achieve full realization in future existences. The Mahācattārīsakasutta affirms that no effort on the path is futile; even if we can't fully perfect our qualities, we can confidently assert: "I am surely cultivating the path, even if still influenced by dormant impurities, I am gaining assurance for my ascertained progress in future times to come."

  • 3.4.11

    Lesson 3.4.11 Pavāraṇābhedā – Invitation to Openness!

    The virtue of suvaco describes a person who graciously accepts advice and criticism, viewing it as well-intended, valuable guidance rather than becoming upset. Suvaco, often translated as meek, gentle, or obedient, is highlighted in a Dhammapada verse that opens the Introduction of this lesson, emphasizing humble compliance. The commentaries explain that the one pointing out faults (vajjadassi) should do so with the genuine intention to help correct an unnoticed error, not out of a desire to find something wrong (randhagavesako). Conversely, the person being criticized should respond not with anger (kopaṃ na karoti), but with gratefulness (pamudito eva hoti), as if a great treasure has been revealed. This mutual understanding and attitude form the foundation for the practise of the regular assembly of the Pavāraṇā.

  • 3.4.12

    Lesson 3.4.12 Pañhabyākaraṇasuttaṃ – How Questions Should Get Answered!

    The Buddha possessed a remarkable quality known as paṭibhāṇa, signifying his exceptional ability to instantly grasp people's concerns and questions and provide immediate, satisfying answers. This term combines the noun bhāṇaṃ (telling, expounding) with the prefix paṭi (back, towards, in return), articulating the excellence of ready wit, promptness, and confidence in speech. It describes the rare skill of replying immediately, honestly, precisely, timely, and impeccably, without hesitation. Paṭibhāṇa is a crucial quality for anyone explaining the Dhamma. The Introduction to the Pañhabyākaraṇasutta highlights this, praising Venerable Ānanda's skill in giving proper answers and detailing four key aspects to consider when formulating a beneficial reply that satisfies the questioner.

  • 3.4.13

    Lesson 3.4.13 Udāyīsuttaṃ – How Dhamma Should Be Taught!

    Sakka, king of the devas, once visited the Buddha at Jetavana with a multitude of devas (from all ten thousand cakkavāḷas including the four Great Kings or cattaro mahārājāno), seeking answers to four perplexing questions that had troubled them for over a decade (Which gift is best? Which taste is superior? What delight is greatest? And why is the eradication of craving considered most excellent?). The Buddha's response, summarized in a Dhammapada verse, emphasizes that it is through understanding and applying the Dhamma that beings can live wholesomely, perform meritorious deeds, practice generosity, and ultimately end existence. This profound gratitude and delight in the Dhamma then inspire beings to support its spread in various ways. However, the Udāyīsutta highlights crucial prerequisites for teaching the Dhamma while maintaining its purity. The five qualities of a Dhamma teacher described therein offer a valuable framework, especially today, to assess whether a teacher's instruction is truly offered in an unadulterated manner.

  • 3.4.14

    Lesson 3.4.14 Buddhānussatikathā—sugato – Which Speech Does a Buddha Utter?

    In the history of the Buddha’s teaching the yearning of his disciples to express the unsurpassed qualities of a Fully Enlightened One gave rise to a number of epithets in and beyond the virtues stressed in "bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū…". For instance, tathāgata ("having gone thus" or "having come thus") signifies his complete journey along the path to enlightenment. He is called jina (conqueror) for vanquishing craving, ignorance, and delusion, while pāragū (having gone beyond) highlights his abandonment of all misery. The epithet mahāpurisa (great person) acknowledges his exceptional qualities, and aṅgīrasa (radiant one) mirrors the Buddha's bodily features that emit various hues from his body, also connecting him to the aṅgīrasa tribe of ancient India. This lesson's text specifically focuses on sugato, an epithet with a dual meaning. It can be understood as sobhaṇagamana (the manner of going which is good) or su-gacchati (gone rightly), meaning he has "gone rightly," "gone well," or "gone thoroughly" from the beginning to the end of the path. Alternatively, sugato can relate to gada (speech), emphasizing "well-spoken words" or "well-expressed speech." This latter interpretation directly connects to the lesson's title, "Which Speech Does a Buddha Utter?"

  • 3.4.15

    Lesson 3.4.15 Buddha-apadānaṃ – Buddha’s Instruction

    This selection of texts about right speech concludes with three concise yet profound verses from the Apadānapāḷi, which illuminate sammāvācā, the first component of sīlakhanda (virtuous conduct). The term Apadāna signifies "deed," "heroic action," "tale," or "legend," thus translated as "life story" or the modern term "biography." The Apadānapāḷi itself is a vast collection of verses recounting the past and present lives of the Buddha (Buddhāpadānaṃ), Paccekabuddhas (Paccekabuddhāpadānaṃ), and renowned Elders like Sāriputta (Sāriputtattherāpadānaṃ), Mahāmoggallāna (Mahāmoggallānattherāpadānaṃ), Mahākassappa, Anuruddha, Upāli, and many other Theras (Therāpadānaṃ) and Theris (Theri-āpadānaṃ). Considered a later addition to the Khuddakanikāya, much like the Theragāthāpāḷi, Therīgāthāpāḷi, and Jātaka, the Apadāna distinguishes itself by emphasizing the unwavering resolve, steadfast determination, and fervent efforts of Arahants to achieve their aspirations. While those latter texts might detail historical, economic, and karmic backgrounds of the Buddha's past existences, the Apadāna serves as an inspiring model of spiritual accomplishment.

  • 3.5: Sammākammanto - Right Actions

    Lesson 3.5.0 Sammākammanto – Right Actions

  • 3.5.1

    Lesson 3.5.1 Vibhaṅgasuttaṃ, Part Five: Sammākammanto - What Is Right Action?

  • 3.5.2

    Lesson 3.5.2 Cārittaṃ Vārittaṃ Sikkhāpada - The Training of Performing and Avoiding

  • 3.5.3

    Lesson 3.5.3 Upālisuttaṃ-2 - How to Avoid Wrong Action?

  • 3.5.4

    Lesson 3.5.4 Cundasuttaṃ-2 - How to Conduct Oneself Correctly in Right Action?

  • 3.5.5

    Lesson 3.5.5 Potaliyasuttaṃ - Pāṇātipātaṃ pahāya pāṇātipātā paṭivirato – How to Abandon the Destruction of Life?

  • 3.5.6

    Lesson 3.5.6 Daṇḍasuttaṃ - Pāṇātipātaṃ pahāya pāṇātipātā paṭivirato - Why Never Beat with a Stick?

  • 3.5.7

    Lesson 3.5.7 Rūpādivaggo - The One Thing That Upsets the Mind

  • 3.5.8

    Lesson 3.5.8 Methunasuttaṃ - How to Live a Real Celibate Life?

  • 3.5.9

    Lesson 3.5.9 Mahācattārīsakasuttaṃ, cont. - Discerning Wrong Action and Developing Right Action

  • 3.5.10

    Lesson 3.5.10 Cūḷakammavibhaṅgasuttaṃ, part one - The Result of Unwholesome and Wholesome Actions

  • 3.5.11

    Lesson 3.5.11 Aṅkurapetavatthu - Not Even Harming a Tree

  • 3.6: Sammā-ājīvo - Right Livelyhood

    Lesson 3.6.0 Sammā-ājīvo – Dhammikasuttaṃ – Introduction to Right Livelihood

  • 3.6.1

    Lesson 3.6.1 Vibhaṅgasuttaṃ-6 - What Is Right Livelihood?

  • 3.6.2

    Lesson 3.6.2 Vaṇijjāsuttaṃ - Five Kind of Trades to Be Avoided

  • 3.6.3

    Lesson 3.6.3 Parābhavasuttaṃ - The Causes of Downfall

  • 3.6.4

    Lesson 3.6.4 Kumārakasuttaṃ - Result of Ignorance

  • 3.6.5

    Lesson 3.6.5 Siṅgālasuttaṃ, part one - The Buddha’s Advice to Laypeople

  • 3.6.6

    Lesson 3.6.6 Siṅgālasuttaṃ, part two - The Buddha’s Advice to Laypeople

  • 3.6.7

    Lesson 3.6.7 Dīghajāṇusuttaṃ - Earning One’s Bread Honestly by the Sweat of One’s Brow

  • 3.6.8

    Lesson 3.6.8 Maṅgalasuttaṃ - The Householder’s Wholesome Blessings

  • 3.6.9

    Lesson 3.6.9 Cūḷakammavibhaṅgasuttaṃ, part two - The Result of Unwholesome and Wholesome Actions

  • 3.6.10

    Lesson 3.6.10 Sīlānisaṃsakathā - What Are the Benefits of a Virtuous Life?

  • 3.6.11

    Lesson 3.6.11 Pathamasamajivisuttam - How Can a Couple Meet Again for Many Lives?

  • 3.6.12

    Lesson 3.6.12 Cakkavattisuttaṃ - The Duties of a Righteous King

  • 3.6.13

    Lesson 3.6.13 Sārandadasuttaṃ - How to Live in Harmony and True Democracy

  • 3.6.14

    Lesson 3.6.14 Mahācattārīsakasuttaṃ, cont. - Discerning Wrong Livelihood and Developing Right Livelihood

  • 3.6.15

    Lesson 3.6.15 Sīlappabhedakathā - Easy to Fall Prey to Breakage of Sīla

  • 3.7: Sammāvāyāmo - Right Effort

    Lesson 3.7.0 Sīlalakkhaṇapañho – Proceeding Further on the Path, the Wholesome Base of Sīla Is Only a Precondition!

    This opening lesson to Sammāvāyāmo (Right effort) revisits the Milindapañho in which King Milinda questions the Venerable Nagasena about the special features of sīla, and the reply points to the fact that sīla is the foothold, the base of all the wholesome states - ‘patiṭṭhānalakkhaṇaṃ sīlaṃ sabbesaṃ kusalānaṃ dhammānaṃ’. Though regarding sammāvāyāmo, more is required than just leading a purified life; it demands a meditator to be dedicated and pursue with purpose the practise of paṭipatti! Regardless of whatever is appreciated theoretically as pariyatti, to benefit fully from the path requires applied realisation of paṭivedha. This naturally commands effort, determination, perseverance and purpose: Uṭṭhahatha nisīdatha, daḷhaṃ sikkhatha santiyā - Arise! You should sit up! Perseveringly train yourselves towards peace!

  • 3.7.1

    Lesson 3.7.1 Vibhaṅgasuttaṃ-7 – What Is Right Effort?

    The extract from the Vibhaṅgasutta defines precisely the four characteristics of Sammāvāyāmo: 1. To prevent the arising of unarisen evil unwholesome mental states. 2. To eradicate evil unwholesome mental states. 3. To develop unarisen wholesome mental states. 4. To maintain and increase arisen wholesome mental states. The introduction highlights the three main terminologies used in Pāli when endeavour, effort, perseverance and striving is discussed: vīriya, vāyāmo and padhāna. It also gives an overview of the coming lessons that try to support meditators in their spiritual quest.

  • 3.7.2

    Lesson 3.7.2 ālasāyanuyoge ādīnavā versus āraddhavīriyo ārakkhagocaro – Beware of the Dangers of Idleness by Keeping Up Unyielding Energy!

    “Beware of the Dangers of Idleness by Keeping up Unyielding Energy!” deals with strong warnings the Buddha expressed at various situations about not falling victim to one’s own impurities. These impurities present themselves as laziness, idleness and lethargy apparent adversaries of energy, effort and steadfast perseverance. Likewise, helpful qualities like āraddhavīriyo, okkhittacakkhu, indriyesu guttadvāro, bhojane mattaññū and ārakkhagocaro support one’s firm endeavor.

  • 3.7.3

    Lesson 3.7.3 Saṃvarasuttaṃ – How Can Right Effort Get Perfected?

    This lesson contains detailed explanations by the Buddha regarding the four important constituents of right endeavor: warding off negative impacts on the mind (saṃvarappadhānaṃ), rejecting mental waves of greed, ill will and violence (pahānappadhānaṃ), developing mental qualities that help one to progress on the path towards liberation (bhāvanāppadhānaṃ), and cultivating concentration (anurakkhaṇāppadhānaṃ). The introduction further indicates the five padhāniyaṅga (saddho, appābādho, amāyāvī, āraddhavīriyo, paññavā) that are important prerequisites of being able to put forth effort and have perseverance and determination in one’s meditation practise.

  • 3.7.4

    Lesson 3.7.4 Indriyabhāvanāsutta – Mastering the Sense-Faculties

    Indriyabhāvanāsutta focuses on the emphasis of the Saṃvarasuttaṃ (see lesson 3.7.3) in the section of the Saṃvarappadhāna on warding off negative impacts on the mind. ‘Mastering the Sense-faculties’ points to important supporting aspects to help any meditator who has to squabble, scuffle and struggle with the ongoing sensory input that interrupts mental concentration. The introduction refers to the portrayal the Buddha gave to his Bhikkhus in the Ariyapariyesanāsuttaṃ when he described his own quest and how he was successful in achieving final liberation. He concludes by encouraging the meditator to train oneself successively towards the high stage of remaining absorbed in equanimity, fully aware with constant thorough understanding of impermanence (upekkhako tattha viharati sato sampajāno).

  • 3.7.5

    Lesson 3.7.5 Akammaniyavaggo & Adantavaggo – Mastering the Mind

    ‘Mastering the Mind’ introduces two smaller suttas, the Akammaniyavaggo and the Adantavaggo which serve as examples of gradual development of the mind and as an exercise for reading the suttas aloud. Both refer to the difficulty, for every meditator, of facing the tricky nature of the mind, of which the Buddha says he does not perceive any other single thing that causes so much trouble if not cultivated, not under control and not developed: ‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi’... Conquering the mind’s intrinsic pit-falls belongs to a struggle that everyone has to face during the earnest quest towards inner calm and quietude. The introduction focuses further on the dhammānupassanā āyatanapabbaṃ section of the Mahāsatipaṭṭhānasutta and highlights an approach for a meditator to deal with the habitual bondage created from the interaction of inner and outer sense spheres by learning to foster remote and neutral observation along with strengthening equanimity and knowledge in regards to each object and the influence it has on the corresponding sensual organ. The Buddha’s warning: ‘sabbaṃ, bhikkhave, ādittaṃ’ – ‘All is ablaze, Bhikkhus!’ should always be kept in mind.

  • 3.7.6

    Lesson 3.7.6 Indriyasaṃvarasīlaṃ – Maintaining One’s Object of Meditation Unobstructed!

    Comprehending the underlying principles of the tetrad of saṃvarasīla provides great inspiration for serious meditators. Indriyasaṃvarasīlaṃ focusses on the importance of ‘the virtue and quality of restraint in mastering the sense-faculties’. It refers back to the emphasis with which the saṃvarappadhāna highlights the effort that is needed ‘not to adhere to any of the arisen objects nor dwelling in the details’ (na nimittaggāhī hoti nānubyañjanaggāhī) but to remain aloof towards the input of any sense door. The text also depicts the example of Thera Mahātissa, dwelling in Cetiyapabbata, who through the perfect guarding of the sense-doors remained unaffected by the enticement of passion and thus attained full liberation. There are other stirring examples of Thera Cittaguttatthera and of Thera Mahātissa who, dwelling in the Cīragumba forest and starving of hunger, decided it was better to die than break his precepts by eating fallen mangos that were lying next to him.

  • 3.7.7

    Lesson 3.7.7 Cundasuttaṃ – Purifying Oneself by Training One's Mind Properly

    ‘While on a clean and bright cloth even a little dirt is easily visible, on a stained and dirty cloth even more dirt doesn’t seem conspicuous’ – with this simile the Buddha introduces in the Vatthūpamasuttaṃ sources of defilements which corrupt and pollute the mind. The present lesson likewise refers to the root and causes of mental contamination. The Buddha addresses Cunda (Cundo kammāraputto), the smith’s son, and highlights the three mental defilements that conclude the ten courses of unwholesome actions - dasa akusalakammapathā. The Buddha stirs Cunda to oppose, fight and master them through their respective counterparts: anabhijjhālu, abyāpannacitto and sammādiṭṭhi.

  • 3.7.8

    Lesson 3.7.8 Nīvaraṇapabbaṃ – Mastering the Hindrances

    This lesson presents a selection from the Mahāsatipaṭṭhānasutta and details how to overcome the five hindrances (pañca nīvaraṇāni). S.N. Goenka called them the enemies that have to be mastered. While lesson 3.7.3 Saṃvarasuttaṃ emphasizes the importance of warding off negative impacts on the mind and rejecting mental waves of greed, ill will and violence, the present lesson describes a step-by-step training to shun these unwelcome visitors. A detailed investigation with references to different sources and explanations from the aṭṭhakathā are chosen to guide not only the reader but to especially inspire the meditator to face the undertaking at hand.

  • 3.7.9

    Lesson 3.7.9 Ānāpānassatisutta: Satta Bojjhaṅge - Perfecting the Seven Factors of Enlightenment

    Ānāpānassatisutta will lead you through the thorough research on the important constituents of the thirty-two bodhipakkhiyā dhammā. While lesson 3.7.3 Saṃvarasuttaṃ emphasizes the importance of arduous effort of developing mental qualities and cultivating these seven Factors of Enlightenment (satta bojjhaṅgā), the present lesson quotes a selection of the Ānāpānassatisutta that describes the gradual and systematic step-by-step-training of the Factors of Enlightenment. When all seven factors are cultivated and perfected, the Buddha guarantees that one of seven results and fruits can be expected: final knowledge early in this very life; final knowledge at the time of death; realisation of nibbāna after death in the intermediate state; realisation of nibbāna at the moment of reappearance; one becomes anāgāmi by destroying the five lower fetters without exertion; one becomes anāgāmi by destroying the five lower fetters with exertion or one reaches nibbāna after having passed into the sphere of the akaniṭṭha field.

  • 3.7.10

    Lesson 3.7.10 Soṇakoḷivisavatthu - Balanced Endeavour Should Resemble Strings of a Veeṇa Properly Tuned

    This lesson presents the well-known example of the young boy Soṇa Koḷivisa who, after visiting the King Seniya Bimbisāro of Māgadha, came to listen to the discourse of the Buddha, got inspired to leave the householders life and retired to a solitary retreat at a cool, shady grove named Sītavane. Here he decided to put forth special efforts in his meditation and allowed himself the two extreme positions of standing and walking only! As an extremely tender person who wasn’t used to such tedious practices, his path was soon covered with his blood as if the slaughter of cattle had been performed. Here the Buddha stepped in and gave the Venerable Soṇa the advice that ‘putting forth energy too strenuously (accāraddhavīriyaṃ) was conducive to restlessness, but energy being put forth too sluggishly was conducive to slothfulness. Therefore, all energy should be exerted in a balanced way (vīriyasamathaṃ).’ Following the Buddha’s advice, the Venerable Soṇa attained Arahanthood and was later announced foremost in putting forth energy by the Buddha and is counted amongst the forty-one Mahātheras who received an etadagga-title.

  • 3.7.11

    Lesson 3.7.11 Upaññātasuttaṃ - Let My Efforts Be Maintained Until I Have Attained What Is Attainable!

    Upaññāta here symbolizes knowledge achieved through the approach of one’s own acquired wisdom. On the base of his own realised knowledge—upaññāsiṃ—the Buddha motivates his disciples with the following stirring words: “There are two facts, Bhikkhus, that I have fully realized: not to be contented with wholesome states so far developed and never to stop fighting one’s own resistance.” This laid the base for his famous determination when the Buddha sat under the Bodhi tree to “maintain his energy until he had attained what was attainable...” till he reached full enlightenment of a sammasambuddha. At another occasion the Buddha explained that “…final knowledge has to be accomplished by gradual training, by ongoing practice and by gradual walking on the path. In the case of someone who has set out as a Bodhisatta to realize full enlightenment, the ten perfections as a compulsory precondition need to be fulfilled in their threefold ways.” But for an ordinary follower on the path, it is important that every step of the gradual training be carried out with the healthy foundation of a balanced mind!

  • 3.7.12

    Lesson 3.7.12 Assājānīyasuttaṃ - Eight Extolled Virtues That Qualify a Follower of the Path – Working in a Balanced Way!

    ‘Exploring the Path’ closes this chapter with selections and thoughts referring to sammā vāyāmo, vīriya and padhāna, the energy, endeavour, effort, perseverance and the striving one should undertake to progress on the path. Assājānīyasuttaṃ defines eight potentials of a well-born thoroughbred which the Buddha uses as a simile for his disciples. Similar capabilities and qualities for a monk, when developed, serve to turn him into an inspiring example and a worthy and valuable member of the Saṅgha. The last of these eight described qualities highlighted here once more refers back to what has been described in the previous lesson as the ‘strong determination of maintaining one’s chosen posture’. But once again a reminder refers to the guidance that persistence, tenacity and fortitude engulfed in equanimity need to go hand in hand with patience and confidence for the proper time to ripen sooner or later for someone who maintains full awareness and proper, thorough understanding.

  • 3.8.0: Sammāsati - Right Awareness

    Lesson 3.8.0 Samādhisuttaṃ - The Entire Teaching in One Verse!

    "The entire Teaching in one Verse!" denotes the emphasis the Buddha provided: Sato and sampajāno firmly based on samāhito empower a meditator to arrive at one's goal and to find ultimate peace. The accurate application of samāhito, sampajāno and sato enables the meditator to realise, understand, eradicate and go beyond what is called vedanā—all sensations that may arise! Section 3.8, focusing on Sammāsati, intends to elucidate Right Awareness for a practitioner with respective and selected suttas uttered by the Buddha in various details. The Introduction for 3.8.0 highlights these essential and important terms of ‘samāhito’, ‘sampajāno’ and ‘sato’ by referring to the commentarial explanation while later focusing on the respective suttas (i.e., 3.8.1 Vibhaṅgasuttaṃ-8 - What is Right Awareness? / 3.8.2 Satisuttaṃ - Remaining Sato and Sampajāno) to qualify and explain them in more depths.

  • 3.8.1

    Lesson 3.8.1 Vibhaṅgasuttaṃ-8 - What Is Sammāsati (Right Awareness)? - A Concern Expressed!

    This selection from the Vibhaṅgasutta defines sammāsati, the Fourfold Establishing of Awareness (cattāro satipaṭṭhānā). They refer to the ongoing process of the never ending task of the meditator of observing (anupassī) all manifestations one encounters throughout one’s life. They appear within the respective two physical and two mental manifestations: ‘observing body in body’, ‘observing sensations in sensations’, ‘observing mind in mind’ and ‘observing mental contents in mental contents’. They comprise the path of purification for beings and enable one to overcome sorrow and lamentation, to extinguish suffering and grief, to walk the path of truth and to realize nibbāna. But likewise the Buddha also declared that, if the cattāro satipaṭṭhānā are not practised as they should be, the Dhamma will perish. Therefore, the Introduction to this lesson expresses a concern that current tendencies of misconception of what originated as ‘mindfulness’ based on the Buddha’s teaching has undergone a precarious transformation into distorted practices detached from the Noble Eightfold Path. What commenced about 2600 years ago as sammāsati—to guide those having left the householders life to tread towards nibbāṇa—has completely lost the perspective of liberation and turned into an adaptive better way of a mindfully appreciated life searching for mental calm, stress-reduction and relaxation.

  • 3.8.2

    Lesson 3.8.2 Satisuttaṃ - Remaining Sato and Sampajāno

    With this sutta the Buddha addressed the monks in the Park donated by Ambapāli at Vesāli. Ambapāli was a former courtesan who later in her life attained arahantship. At one time she invited the Buddha for a meal after which, elated by the discourse the Buddha had delivered, she offered her park to the Saṅgha as a resting and dwelling place, later renown as Ambapālivana. The sutta highlights in short what is understood as sato and sampajāno. Both need to be practiced and applied thoroughly and continually. While sato (being aware, maintaining awareness) refers to the cattāro satipaṭṭhānā, sampajāno (maintaining constant thorough understanding on the level of sensations being observed) concerns each and every posture and activity that one may encounter or perform.

  • 3.8.3

    Lesson 3.8.3 Ekadhammasuttaṃ - The Value of Ānāpānassati and the Fruits Gained Thereof

    The Buddha explains to his listeners at Sāvatthi that if Ānāpānassati gets applied properly, developed and increased “it bears great fruit and results in great benefit!” He highlights the different increasing steps where a meditator starts from the observation of the different shades of incoming and outgoing breath and proceeds to the training of mental qualities starting from experiencing delight (pītippaṭisaṃvedī) to experiencing a deeply concentrated mind (samādahaṃ cittaṃ). From there, the training proceeds to experiencing a liberated mind (vimocayaṃ cittaṃ) to the understanding of impermanence (aniccānupassī) to the final achievement of relinquishment (paṭinissaggānupassī). During all these training steps, the observation of the respiration (ānāpānassati) is maintained.

  • 3.8.4

    Lesson 3.8.4 Ānāpānassatisuttaṃ, cont. - How Does the Full Cultivation of Ānāpānassati Nurture Full Development of the Four Satipaṭṭhāna?

    According to ancient knowledge, Ānāpānassati presents ‘an object that supports the development of concentration.’ The current lesson is vital for any meditator as it defines the application of ānāpāna and in which way it promotes the full development of the four satipaṭṭhānā – kāyānupassanā, vedanānupassanā, cittānupassanā, dhammānupassanā. A successful meditator is instructed to maintain, at all times, awareness along with constant thorough understanding of impermanence. During this process, it is vipassanā based on sati and sampajāno that enables the meditator to realise, at the moment of insight, the characteristics of impermanence. Reference to the commentary shows that through dhammānupassanā the final removal of the hindrances (nīvaraṇa) gets achieved commencing with the elimination of the first two - sensual desire and ill will. It is essential that this abandonment must be based on experiential wisdom! This wisdom needs to be cultivated, developed and further increased through the developing insight knowledge of vipassanā, which is called ‘knowledge of impermanence, dispassion, cessation and relinquishment’.

  • 3.8.5

    Lesson 3.8.5 Kāyagatāsativaggo - The Many Benefits Derived from the Awareness of the Body

    This lesson presents a selection of various short suttas collected in Ekakanipātapāḷi of the Aṅguttaranikāyo. The Buddha highlights here multifarious positive benefits that can be achieved by a meditator who devotes oneself to practicing one of the trainings that the Buddha highlights in the Kāyagatāsatisutta and likewise in the kāyānupassanā-section of the Mahāsatipaṭṭhānasutta. These start with ānāpānasati (awareness of the breath) followed by iriyāpathapabbaṃ (maintaining awareness of postures), sampajānapabbaṃ (maintaining awareness through constant thorough understanding of impermanence), paṭikūlamanasikārapabbaṃ (reflections on repulsiveness), dhātumanasikārapabbaṃ (reflections on the material elements) and navasivathikapabbaṃ (nine charnel-ground observations). Among various other positive, good results and fruits for someone who practises are kāyopi passambhati (calming the body), cittampi passambhati (quieting the mind), satisampajaññāya saṃvattati (leading to the development of awareness and constant thorough understanding of impermanence) and mahato yogakkhemāya saṃvattati (bearing great security from bondage).

  • 3.8.6

    Lesson 3.8.6 Manasikārakosallaṃ - Proficiency in Maintaining Proper Attention in a Skilful Way

    Usually every meditator faces certain obstacles in meditation, often needs to overcome certain hindrances and regularly gets challenged by habitual drawbacks during one's daily practice. Weariness and boredom, monotony, daydreams or cloudy focus on one’s object of meditation are quite common. The similes selected from the Visuddhimagga for the current lesson try to inspire the meditator to overcome these impediments. It is hoped that the four chosen similes provide—for a practitioner of Vipassana who needs to continuously scan the body in a systematic order—a reminder that one should proceed during one's meditation in successive order (anupubbato), should likewise avoid moving too quickly (nātisīghato), avoid moving too slowly (nātisaṇikato), and also not falling into a dreamy state of distraction (vikkhepapaṭibāhanato).

  • 3.8.7

    Lesson 3.8.7 Vedanānupassanā - The Particular Importance of Vedanā

    "The particular Importance of Vedanā" explains why this Pali course uses ‘sensation’ rather than ‘feeling’ for the translation of vedanā. It presents a simile provided by the Buddha where vedanā is compared to a water-bubble in its futile hollowness, both disappearing quickly after arising. The main part of the introduction focusses on the two important terms sāmisa and nirāmisa as used in the original text essential for every meditator to understand properly. Along with commentarial explanation, it gets explained why sāmisa (with attachment) and nirāmisa (without attachment) are chosen for translation.

  • 3.8.8

    Lesson 3.8.8 Paṭhamaākāsasuttaṃ & Agārasuttaṃ - Realizing Vedanā and Going Beyond: Saṅkhyaṃ nopeti vedagū

    The current lesson presents two renown similes. The Paṭhamaākāsasutta compares the multitude, variation and constant flow of vedanā that arise within the physical structure with all the winds that blow in the sky. The Agārasutta likens vedanā with visitors arriving at a guesthouse from all directions and staying for some time before they disappear again. The Buddha segments the multitude of vedanā into the three categories of sukhā vedanā, dukkhā vedanā and adukkhamasukhā vedanā. He also, at times, takes another approach: Depending on the specific situation, the background, circumstances and the listener, he subdivides vedanā into groups of two, five, six, eighteen, 36 and 108. At one occasion the Buddha explained to Ānanda why he split the multitude of vedanā into such groups and emphasized the necessity of the Saṅgha to comprehend such different approaches properly. Only on such a basis of harmony, unity and concord would the Saṅgha continue viewing each other agreeably.

  • 3.8.9

    Lesson 3.8.9 Pahānasuttaṃ - Forsaking rāga, paṭighā and avijjā

    Every meditator’s perspective—based on felt and endured experience of mental unrest, fidgety agitation and disturbance of mental calm during meditation practise—is to understand and realize the cause and root of it. Along with the determination to maintain and persist with the practise, one develops a strong resolve to overcome these interruptions in one’s meditation. In the short, but crucial, Pahānasutta the Buddha explains the essential interrelation and reciprocal connection between the three kinds of vedanā, what S.N Goenka calls ‘sleeping volcanos’!

  • 3.8.10

    Lesson 3.8.10 Pātālasuttaṃ - How to Endure Negative Experiences and Realize Proper Comprehension of Dukkha?

    The Buddha describes how an average person in general reacts when encountering unpleasant sensations or worrisome situations which he labels as pātāla – proclivity, cliff, abyss – and how such responses prolong the circle of misery. But on the other hand, the Buddha likewise highlights how someone who follows his teaching –sutavā– can break this cycle to gain a foothold –gādhañca ajjhagā– and be relieved of dukkha. Further quotes from the Cūḷavedallasutta illuminate “What is pleasant and what is painful in regard to pleasant sensation? What is painful and what is pleasant in regard to painful sensation?” Its clarification leads to a summing up and elucidation by the Buddha. Explore the lesson to see what he says.

  • 3.8.11

    Lesson 3.8.11 Sallasuttaṃ - Removal of lobho, doso, moho: The Essential Distinction and Difference Between a Puthujjano and an Ariyasāvako

    This lesson discusses the essential distinction and difference between a puthujjano and an ariyasāvako. Salla means ‘thorn’, ‘arrow’ or ‘dart’ and stands as metaphor for unpleasant sensations. The Buddha uses an image of a person being hit by an arrow or stung by a thorn to highlight the distinction between a well-instructed noble disciple and an uninstructed worldling. Being placed in an identical situation an assutavā reacts by duplicating and transporting what's felt on the physical level into something unpleasant into the mental sphere, thus perpetuating with such reaction the circle of dukkha. The sutavā, in contrast, accepts by neutral and patient observation whatever occurs on the physical level thus eliminating the circle of dukkha.

  • 3.8.12

    Lesson 3.8.12 Cittānupassanā - The Observation of Mind: Comprehending Its Quality and Character

    This third chapter of the Mahāsatipaṭṭhānāsutta is of special importance for every meditator as it describes the ‘states of mind, of mental constitution, of consciousness’. Citte cittānupassī – observing and understanding ‘mind in mind’ refers to the quality, the character of the mind, to the condition and state of the respective consciousness occurring at different situations. A closer characterization of what is generally translated as ‘mind’ highlights the different terms that are used describing such a difficult psychological spectrum. ‘Citta’; ‘mano’, ‘viññāṇa’ and as well ‘nāma’ in ‘nāmarūpa’ -the designation of a conceptional potential identity of individuality- all are found being translated as ‘mind’.

  • 3.8.13

    Lesson 3.8.13 Dhammānupassanā āyatanapabbaṃ - Understanding the Contents of the Mind: The Section on the Sense Spheres

    When the ascetic Bāhiya Dārucīriya insisted that the Buddha should teach him Dhamma immediately because he may pass away soon, the Buddha instructed Bāhiya, “In the seen there will be only the seen. In the heard there will be only the heard. …” Bāhiya was able to realize that sense perception should be mere perceiving only, no ‘doer’ and ‘nothing done’ involved, so no clinging and attachment would arise. The Buddha further declares that when there is no clinging, no aversion, no delusion: … “then protruding visible objects that enter into the field of vision do not obsess the mind, nor do those of an insignificant nature.” In this lesson, āyatanapabbaṃ finalizes the presentation of all four Satipaṭṭhānā; Dhammānupassanā consists of five chapters: nīvaraṇapabbaṃ (lesson 3.7.8), khandhapabbaṃ, āyatanapabbaṃ, bojjhaṅgapabbaṃ (lesson 3.7.9), and saccapabbaṃ.

  • 3.8.14

    Lesson 3.8.14 Dutiyagelaññasuttaṃ - Allow the Time to Ripen (Kālaṃ āgameyya!)

    Like the Polestar in the northern hemisphere directs lost sailors safely back to the haven of their home Buddha’s guiding principle of "Allow the time to ripen (Kālaṃ āgameyya)." steers any meditator safely towards one’s aspiration and goal. This guidance is provided twice in the Tipiṭaka (Paṭhamagelaññasutta and Dutiyagelaññasutta), and each describes a situation where the Buddha visits a sick-ward close to the Saṅghārāma monastery where the Buddha stayed. He visited the ailing monks with the intention to stir them to and provide guidance in meditation and offer composure during such a challenging period in their lives.

  • 3.8.15

    Lesson 3.8.15 Chachakkasuttaṃ - The Dependent Arising of Vedanā and its Crucial Importance on the Path of Deliverance

    In this detailed exposition of the Buddha, he resolutely instructs: ‘the six internal bases should be understood and the six external bases should be understood!’ He then details how whenever any object gets recognized by any of the respective sense doors, the particular six consciousnesses arise. The conjoining, meeting, mingling of these three give rise to contact which again causes different sensations to appear. This important context elucidates in detail the essential link of the ‘present’ moment as highlighted in the paṭiccasamuppāda: fundamental for every meditator. It is the 'present' moment where one can step in, act and stop the circle of multiplication of taṇhā!

  • 3.8.16

    Lesson 3.8.16 Mahāparinibbānasuttaṃ, Veḷuvagāmavassūpagamanaṃ - Be an Island Within Yourselves - attadīpā viharatha attasaraṇā

    While the previous lesson: 3.8.14 Dutiyagelaññasuttaṃ refers to the guiding principle of the Buddha, kālaṃ āgameyya (Allow the time to ripen!) as a soothing reminder for everyone walking the path to develop patience, endurance and calmness, the current lesson upholds another wellspring of inspiration. In various locations throughout the Tipiṭaka the Buddha prompts his disciples to work self-dependant and self-reliant and advises them to be their own master. The introduction further refers to the Attadīpasutta, where the Buddha highlights that it is the perception and realisation of anicca in all pañcakhanda that perfects oneself into one’s own island by developing the Dhamma within.

  • 3.9: Sammāsamādhi - Right Concentration

    Lessons under preparation to be released later

  • 3.10: Paticcasamuppada and the Tikapatthana

    3.10.0 : Saṅghāṭikaṇṇasuttaṃ – yo paṭiccasamuppādaṃ passati so dhammaṃ passati, Part 1 - To be released later


  • 3.10.1 : Paṭhamabodhisuttaṃ paṭiccasamuppā anuloma, Part 1 - To be released later

  • 3.10.2: Dutiyabodhisuttaṃ paṭiccasamuppā paṭiloma, Part 2 - To be released later

  • 3.10.3: Tatiyabodhisuttaṃ paṭiccasamuppā anuloma-paṭiloma, Part 3 - To be released later

  • 3.10.4: Paticcasamuppada, Part 4 - To be released later

  • 3.10.5: Paticcasamuppada, Part 5 - To be released later

  • 3.10.6

    Lesson 3.10.6 Abhidhamma - Introduction and Terminology

    Following the suggestions of readers and Old Students that have participated in the meditation courses by S.N. Goenka, ETP has now decided to add a new section (3.10) and provide a few notes on the Paṭiccasamuppada and the Tikapaṭṭhāna chantings. This lesson (3.10.6) inaugurates that intention with some general initiating remarks about the background, terminology and content of the Abhidhamma before further lessons go into more detail about the canonical background of those recitations.

  • 3.10.7

    Lesson 3.10.7 Paṭṭhānapāli – Mātikā - Classification of the Universe

    The Abhidhamma consists of seven books of which the first is called the Dhammasaṅgaṇīpāḷi. The Dhammasaṅgaṇīpāḷi provides the foundation for all the further detailed, theoretical and analytical explanations provided by the Higher Teaching. It analyses and subdivides the whole universe into certain principles called mātikā. A mātikā may be understood as a table of contents, an outline or a schedule and is usually translated as ‘matrix’. With such a mātikā, the Dhammasaṅgaṇīpāḷi evolves a list of concepts that are assembled into 22 groups of three (threefold classification) and 100 groups of two (twofold classification), respectively called duka and tika. They portray the whole universe of mind and matter thus subdivided from various different angles. They also arrange it into a logical all-inclusive order preparing for more detailed analyses. The Introduction of this lesson throws more light on the background, historical development and the general idea behind the Abhidhamma before the upcoming lessons will present more detail about its principles.

  • 3.10.8.1

    Lesson 3.10.8.1 Paṭṭhānapāli – Citta, Part One - ‘dvādasākusalā’ - States of Consciousness

    According to the Sutta Piṭaka, the ‘mind-matter-phenomenon’ (nāmarūpāva) gets subdivided into the ‘five aggregates of clinging’ (pañca upādānakkhandha). According to the Abhidhamma, the universe consists of four ‘ultimate realities’ (catudhā paramatthato) which are the mental states of consciousness (citta), the so-called mental concomitants (cetasika), the field of matter or corporality (rūpa) and nibbāna. The Abhidhamma further analyses and dissects ‘mind’ into an ongoing ever-changing occurrence of interrelated mental states. According to this investigation, there exist 89 such states that appear and disappear constantly in split seconds and could even be divided further into 121 when the supramundane (lokuttara) states are included. This lesson, States of Consciousness, Part One, provides an overview of the twelve unwholesome states (dvādasākusalā), in the three segments of negative roots of lobha, dosa and moha. It also refers to the Mahāsatipaṭṭhānasutta section titled Cittānupassanā as well as commentary for comparative explanations.

  • 3.10.8.2

    Lesson 3.10.8.2 Paṭṭhānapāli – Citta, Part Two - 'Catuvīsati Sahetukakāmāvacarakusalavipākakiriyacittāni' - States of Consciousness

    According to the Abhidhamma, fifty-four states of consciousness in the sense sphere (kāmāvacarabhūmi) arise or exist. Of these, the twelve unwholesome cittāni (based on the unwholesome roots of dosa, lobha and moha) seem to occur predominantly. There are eighteen further states without any roots: seven of these states are unwholesome resultants (akusalavipākacittāni), eight are considered wholesome (kusalavipākāhetukacittāni) and the remaining three are functional (ahetukakiriyacittāni). These cittāni are consequences of wholesome or unwholesome kamma generated in the past. Whenever one encounters certain objects and situations based on one’s previous actions, they are recognised by these functional resultant mental states. Lastly, all other states that arise are called ‘beautiful’, ‘bright’ or ‘shining’ consciousness (sobhanacittāni), because they are based on the two or three wholesome roots of adosa, alobha and amoha. Their character or quality is wholesome (kusala) and are called ‘beautiful’ because they produce ‘beautiful’ results. When these same cittāni occur in fully enlightened beings, they remain wholesome but execute a merely functional purpose. This lesson describes the twenty-four types of wholesome, resultant and functional sense-sphere consciousness with roots.

  • 3.10.8.3

    Lesson 3.10.8.3 Paṭṭhānapāli – Citta, Part Three - ‘Rūpāvacaracittāni, Arūpāvacaracittāni, Lokuttaracittāni’ - States of Consciousness

    Beings who dwell in the first sphere of existence, the sphere of sense (kāmāvacara), will commonly experience fifty-four possible mental states of consciousness. These are the twelve unwholesome cittāni, the eighteen rootless states (ahetukacittāni), and the twenty-four beautiful (sobhanacittāni) states based on the wholesome roots of non-aversion, non-greed and non-delusion. The humans that devote themselves to intensive, ardent meditation — depending on the subject and focus of their concentration — can attain and encounter further states of consciousness that ordinary worldlings do not usually encounter. These further states of consciousness, described in the current lesson, belong to the sphere of fine material matter, rūpāvacara. Fifteen stages that occur in this sphere are divided into five wholesome, five resultant and five merely functional. Likewise twelve types of cittāni can be experienced in the arūpāvacara, the immaterial plane of existence, which are separated into three sets of wholesome, resultant and functional. Furthermore, eight rare types of consciousness are encountered by someone who pursues and finally achieves the four stages of liberation. These are called supramundane consciousness (lokuttarakusalacittāni) and each is experienced twofold as path-consciousness (maggacitta) and fruition-consciousness (phalacitta).

  • 3.10.8.4

    Lesson 3.10.8.4 Paṭṭhānapāli – Cittavīthi, Part Four - The Process of Cognition

    With the beautiful metaphor ‘like the stream of a river flowing uninterruptedly onward’ (abbocchinnaṃ nadīsoto viya pavattati), the Abhidhamma describes the incessant stream of the life-continuum (bhavaṅga) from the moment of conception up to the instant of passing away (cuticitta). This general passive flow of the life continuum during one’s existence, where hundreds of challenges have to be met and thousands of tasks to be resolved by every individual, humankind tends to take for granted. Furthermore, one usually remains completely ignorant that existence as a human being is a rare condition — and a result of good kamma — and even expects that all bodily functions should automatically work and the psychological processes will run as they do without ever considering the unidentified complexity behind them. This lesson tries to succinctly summarise the thorough explanation that the Abhidhamma offers by throwing light on these ‘unknown’ automatic procedures. For this, the term cittavīthi is used to describe the ‘process of cognition’. Vīthi means an ‘avenue’ — an avenue through which the cittāni ‘travel’ to perform their necessary functions in the process of cognition. In the elucidation of the cittavīthi, the Abhidhamma distinguishes between the processes of imprint on the sense doors by material objects (pañcadvārāvīthi) and the impact that occurs on the mind door through mental objects (manodvārāvīthi). This course of recognition undergoes altered phases and processes. A further differentiation is made for a meditator, who focuses on a clear, distinct and selected object during meditation. Such a process operates differently and is therefore called ‘process of absorption’ (appanājavana manodvāravīthi).

  • 3.10.9.1

    Lesson 3.10.9.1 Paṭṭhānapāli – Cetasikā, Part One – Beautiful Mental Concomitants – Dvipaññāsā Kāmāvacaracetasikā

    Cetasikā are mental factors or mental concomitants that accompany each mental state, ‘imprinting’ its specific character. Citta and cetasikā arise and cease together and cannot be disjointed; they further focus on the same object and spring from the identical base. The Abhidhamma describes fifty-two cetasikā in all: some provide its unwholesome character to the citta while others endorse and determine wholesome character and thus are also called ‘beautiful’. Every state of consciousness consists of a certain number of mental concomitants that provide the specific character to the respective citta. It seems doubtful that even a developed meditator will be able to observe a single citta during the constant speedy flux of the rapidly exchanging states of consciousness. It seems likewise questionable that one may be capable to note the comprised cetasikā or their character. Nonetheless, the theoretical background about the components of the mental states as highlighted in this lesson may help to understand the complex mental processes that are constantly happening. The Dhammasaṅgaṇī, the first book in the Abhidhamma, explains each and every citta and provides a detailed description of the accompanying mental concomitants. These are first simply listed in reply to the question ‘what makes this citta wholesome?’ (or unwholesome, etc.) and after having introduced them a detailed explanation of each cetasika follows.

  • 3.10.9.2

    Lesson 3.10.9.2 Paṭṭhānapāli – Cetasikā, Part Two – Unwholesome Mental Concomitants – Cuddasākusalacetasikā

    The previous lesson provided an example of a mental state pertaining to the sensuous sphere, ‘accompanied by delightful feeling and associated with knowledge’ and the cetasikā that provided the specific ‘beautiful’ character to this citta. This lesson now takes up examples of the twelve unwholesome mental states as described in the Dhammasaṅgaṇī, eight of which are rooted in lobha, two are rooted in dosa and two in moha. These mental factors that provide the specific character of unwholesomeness to a citta mount up to fourteen. It was the King Milinda who asked the Venerable Nāgasena whether it would be possible to recognise, experience or even comprehend these mental components of each citta. The reply of the Venerable Nāgasena is provided in the Introduction of this lesson. 

  • 3.10.10

    Lesson 3.10.10 Paṭṭhānapāli – Rūpa: Matter

    The whole world is on fire, the whole world is smoldering, (Sabbo ādīpito loko, sabbo loko padhūpito;) The whole world is ablaze, the whole world is trembling. (Sabbo pajjalito loko, sabbo loko pakampito.) My mind delights where nothing trembles, nothing blazes. … (Akampitaṃ apajjalitaṃ, aputhujjanasevitaṃ. … )

    When a meditator intends to study the Abhidhamma, with its detailed analyses of ultimate realities, one should not forget about one’s practice and recall the above utterance. It reminds one that theoretical understanding (pariyatti) should always nurture practical application (paṭipatti) and foster pragmatic results. According to the Abhidhamma, the field of matter or corporality (rūpa) is one of the four ‘ultimate realities’. Rūpa is generally identified as four ‘great primaries’, or ‘great essentials’ (mahābhūtā), that consists of an earth element (pathavīdhātu), a water element (āpodhātu), a fire element (tejodhātu) and a wind or air element (vāyodhātu), along with their characteristic qualities. They become increased by twenty-four additional material qualities, derived from those four basic elements, which thus constitute the complete field of matter. Even so, though not noticeably obvious, all are likewise subject to change — being in a constant flux or flow — and inhabit the nature of anicca. Accordingly, the very thought-provoking study of Abhidhamma should inspire and encourage one to realize through vipassanā what is being taught.

  • 3.10.11

    Lesson 3.10.11 Paṭṭhānapāli – Paccayuddeso or Paṭṭhānamātikā: Description of the Conditions

    This Pāli course has added some lessons, especially for the benefit of Vipassana meditators, that address the Day 5 morning chanting of the 10-day meditation course in the tradition of S.N. Goenka. The previous lessons were a necessary introduction to this chanting, and the longer Tikapaṭṭhāna chanting, chanted by S.N. Goenka and his teacher Sayagyi U Ba. Both recitations are found in the seventh book of the Abhidhamma, the Paṭṭhānapāḷi. Early morning of Day 5, S.N. Goenka recites the Paccayuddeso (also called Paṭṭhānamātikā) and the Paccayaniddeso of the Tikapaṭṭhāna section of the Paṭṭhānapāḷi. The longer chanting, that is generally recited in the longer meditation courses, is also found in the Paṭṭhānapāḷi from the section called Pañhāvāro, Vibhaṅgavāro. This lesson, 3.10.11, provides a concise overview about the structure and enumerated order of the 24 conditions (paccaya), a succinct description about their specific function and how all interrelate: how does mind condition matter, how does matter condition mind and how do mind and matter condition one another?

  • 3.10.12

    Lesson 3.10.12 Tikapaṭṭhāna – Paccayaniddeso: Exposition of the Conditions

    A meditator who listens to the early morning Day 5 chanting of a 10-day Vipassana course by S.N. Goenka will encounter a difference of tone and meter compared to the usual Paritta chantings on the other days. The recitation of this day has its source in the seventh book of the Abhidhamma collection, the initial Tikapaṭṭhāna of the Paṭṭhānapāli. It contains the short enumeration of the 24 conditions, the Paccayuddeso, which is succeeded by the longer descriptive Paccayaniddeso. Though Paccayaniddeso is translated as ‘analytical specification of the condition’, one should not expect that a clear and easily comprehensible explanation is provided. The text rather articulates ‘the means by which’ all respective conditions activate other phenomena (paccayuppannadhammā) to arise as conditioning state (paccayadhamma). These are, in general, described in abstract terminology such as consciousness element (viññāṇadhātu), mind element (manodhātu), aggregates (khandhā), or primary elements (mahābhūtā).

  • 3.10.13.1

    Lesson 3.10.13.1 Tikapaṭṭhāna – Pucchavāro, Part One – Determining Questions

    To understand the methodical examination of the complete order of the Paṭṭhānapāḷi, the ‘chapter on questions’ (pucchavāro) provides a concise indication on the ‘permutation method’, which is applied when analysing all twenty-four conditions in systematic order. A set of seven logical questions is arranged and employed to enquire what phenomenon could arise based on which condition. Additionally, all possible combinations of the three constituents of the first tika, the kusala tika (kusala, akusala and abyākata), are organized into systematically arranged questions thus amounting to forty-nine. In this way, it is substantiated that no possibility remains missing.

  • 3.10.13.2

    Lesson 3.10.13.2 Tikapaṭṭhāna – Paṭiccavāro, Part Two – Completing the Section with Answers

    Forty-nine determining questions, ensuing from logical arrangements with the combination of all three qualities of kusala, akusala and abyākata, provide the first step to examine in more detail all twenty-four conditions or relations (paccayā) thus resulting in 1176 enquiries. But in order to ascertain an even more thorough procedure and a completeness of the examination, all these questions need to be applied in ‘positive, direct’ order (paccayānulomaṃ) and in ‘negative, reverse’ order (paccayapaccanīyaṃ), i.e., in the combination of ‘positive and negative’ with positive preceding (paccayānulomapaccanīyaṃ) and lastly with the foregoing negative as ‘negative and positive’ order (paccayapaccanīyānulomaṃ). Then once this procedure of the different ‘orders’ has been applied ‘by Ones’ — as conditions also combine with one another — then combinations of the twenty-four paccayā have to be analysed ‘by Twos’, ‘by Threes’, etc. The side-by-side table of this lesson tries to present a complete but succinct overview of the ‘permutation method’ of the Tikapaṭṭhānapāli.

  • 3.10.14.1

    Lesson 3.10.14.1 Tikapaṭṭhāna, Part One - Survey About the Paṭṭhānapāli

    The side-by-side table, with a concise survey about the structure of the Tikapaṭṭhāna chapter, provides a condensed description of the whole arrangement of the Paṭṭhāna. Applying the ‘permutation method’ will result in a large number of inquiries extending to additional investigation into all possible permutations beginning with ‘by Ones’, ‘by Twos’, ‘by Threes’ and so on. In total, the Tikapaṭṭhāna chapter consists of seven sub-chapters, culminating in the ‘Chapter of Investigation of the Questions’, the Vibhaṅgavāro of the Pañhāvāro.

  • 3.10.14.2

    Lesson 3.10.14.2 Tikapaṭṭhāna – Survey about the Paṭṭhānapāli – Some Notes About the Vibhaṅgavāro of the Pañhāvāro

    The Vibhaṅgavāro (investigation chapter) presents the seventh chapter of the Tikapaṭṭhāna. With the long and more detailed Pañhāvāro, the section on enquiries or questions concludes with comprehensible replies. Emphasis here is given to show how conditioned phenomena are related, caused or brought about by conditioning states. The replies that are provided portray a more comprehensive and intelligible description than most previous chapters, that only state conceptual possible occurrences. The answers in the Pañhāvāro are less abstract and offer some illustrations and examples, so the reader can pursue the relation easier. The replies refer to questions like ‘what effects meritorious acts can produce’ or whether ‘unwholesome actions always harvest unwholesome results’. Thus, for example, it can be seen that even extremely unwholesome deeds could bring forth wholesome actions in a case where the doer repents, makes a firm determination and tries to counterbalance the kammic effects by performing good and wholesome deeds.

  • 3.10.16: Tikapaṭṭhāna – Niddeso and Pañhāvāro, Vibhaṅgavāro - a) hetupaccayo - A comparison between the ‘Day 5 chanting’ and the ‘long Tikapaṭṭhāna’ - To be released later

  • 3.10.17: Tikapaṭṭhāna – Niddeso and Pañhāvāro, Vibhaṅgavāro - b) ārammaṇa-paccayo - A comparison between the ‘Day 5 chanting’ and the ‘long Tikapaṭṭhāna chanting’ - To be released later

  • 3.10.18: Tikapaṭṭhāna – Niddeso and Pañhāvāro, Vibhaṅgavāro - c) adhipati-paccayo - A comparison between the ‘Day 5 chanting’ and the ‘long Tikapaṭṭhāna chanting’ - To be released later

  • 3.10.19: Tikapaṭṭhāna – Niddeso and Pañhāvāro, Vibhaṅgavāro - d) anantara-paccayo, samanantara-paccayo - A comparison between the ‘Day 5 chanting’ and the ‘long Tikapaṭṭhāna chanting’ - To be released later

  • 3.10.20: Tikapaṭṭhāna – Niddeso and Pañhāvāro, Vibhaṅgavāro - e) sahajāta-paccayo, aññamañña-paccayo - A comparison between the ‘Day 5 chanting’ and the ‘long Tikapaṭṭhāna chanting’ - To be released later

  • 3.10.21: Tikapaṭṭhāna – Niddeso and Pañhāvāro, Vibhaṅgavāro - f) nissaya-paccayo, upanissaya-paccayo - A comparison between the ‘Day 5 chanting’ and the ‘long Tikapaṭṭhāna chanting’ - To be released later

  • 3.10.22: Tikapaṭṭhāna – Niddeso and Pañhāvāro, Vibhaṅgavāro - g) purejāta-paccayo, pacchājāta-paccayo - A comparison between the ‘Day 5 chanting’ and the ‘long Tikapaṭṭhāna chanting’ - To be released later

  • 3.10.23: Tikapaṭṭhāna – Niddeso and Pañhāvāro, Vibhaṅgavāro - h) āsevana-paccayo - A comparison between the ‘Day 5 chanting’ and the ‘long Tikapaṭṭhāna chanting’ - To be released later

  • 3.10.24: Tikapaṭṭhāna – Niddeso and Pañhāvāro, Vibhaṅgavāro - i) āhāra-paccayo - A comparison between the ‘Day 5 chanting’ and the ‘long Tikapaṭṭhāna chanting’ - To be released later

  • 3.10.25: Tikapaṭṭhāna – Niddeso and Pañhāvāro, Vibhaṅgavāro - j) kamma-paccayo, vipāka-paccayo – A comparison between the ‘Day 5 chanting’ and the ‘long Tikapaṭṭhāna chanting’ - To be released later

  • 3.10.26: Tikapaṭṭhāna – Niddeso and Pañhāvāro, Vibhaṅgavāro - k) indriya-paccayo - A comparison between the ‘Day 5 chanting’ and the ‘long Tikapaṭṭhāna chanting’ - To be released later

  • 3.10.27: Tikapaṭṭhāna – Niddeso and Pañhāvāro, Vibhaṅgavāro - l) jhāna-paccayo, magga-paccayo - A comparison between the ‘Day 5 chanting’ and the ‘long Tikapaṭṭhāna chanting’ - To be released later

  • 3.10.28: Tikapaṭṭhāna – Niddeso and Pañhāvāro, Vibhaṅgavāro - m) sampayutta-paccayo, vippayutta-paccayo - A comparison between the ‘Day 5 chanting’ and the ‘long Tikapaṭṭhāna chanting’ - To be released later

  • 3.10.29: Tikapaṭṭhāna – Niddeso and Pañhāvāro, Vibhaṅgavāro - n) atthi-paccayo, natthi-paccayo - A comparison between the ‘Day 5 chanting’ and the ‘long Tikapaṭṭhāna chanting’ - To be released later

  • 3.10.30: Tikapaṭṭhāna – Niddeso and Pañhāvāro, Vibhaṅgavāro - o) vigata-paccayo, avigata-paccayo - A comparison between the ‘Day 5 chanting’ and the ‘long Tikapaṭṭhāna chanting’ - To be released later

  • CHAPTER 4 - 4.1 Enabling Generosity, Compassion and Goodwill

  • 4.1.1: Attavaggo - You Are Your Own Master

  • 4.2: Dāna

  • 4.2.1: Dānasuttaṃ - Do Not Miss the Opportunity to Give Dāna!

  • 4.2.2: Dānavatthusuttaṃ - Reasons for Giving Dāna

  • 4.2.3: Aṅkurapetavatthu - Giving with the Proper Attitude and Proper Measure

  • 4.2.4: Paṭhamadānasuttaṃ - Ways of Giving Dāna

  • 4.2.5: Asappurisadānasuttaṃ - How Giving Should not Be Performed and How It Should Be Performed?

  • 4.2.6: Sappurisadānasuttaṃ - The Giving of a Noble Person

  • 4.2.7: Sappurisadānasuttaṃ - Gifts from a Noble Person

  • 4.2.8: Kāladānasuttaṃ - Knowing the Appropriate Time to Give Dāna

  • 4.2.9: Dānānisaṃsasuttaṃ - The Benefits Derived from Giving Dāna

  • 4.2.10: Sīhasenāpatisuttaṃ - Trust Only Your Own Experience

  • 4.2.11: Dānamahapphalasuttaṃ - The Different Results of the Same Donation Depend on the Intention

  • 4.2.12: Samacittavaggo - The Gift of Parenthood

  • 4.3: Mettā

  • 4.3.1: Sayampi kkhahetuttamiti - You Are Yourself the Cause of Pain

  • 4.3.2: Ahirājasuttaṃ - If Metta Was Practised

  • 4.3.3: Mettāsuttaṃ - Eight Advantages of Practicing Metta

  • 4.3.4: Mettāsuttaṃ - The Eleven Advantages of Practicing Metta

  • 4.3.5: Accharāsaṅghātavaggo - If Metta Is Practised within the Snap of a Finger

  • 4.3.6: Mettābhāvanāsuttaṃ - Applied Metta Surpasses All

  • 4.3.7: Ettha mettāsahagatenāti mettāya samannāgatena - How One Should Dwell Suffused with Mettā

  • 4.3.8: Karaṇīyametta Suttaṃ, cont. - How Mettā Should Be Practiced

  • 4.3.9: Maṅgala-āsiṃsanā - An Ancient Wishing for Well-being